p. 1 | MAN NOT IMMORTAL: by D. P. Hall

Publishing Committee · Rochester, N. Y. · Sep 12, 1854

MAN NOT IMMORTAL:

By D. P. Hall

THE ONLY SHIELD AGAINST THE SEDUCTIONS OF MODERN SPIRITUALISM.

BY D. P. HALL.

(Continued.)

SOUL and Spirit, are words which occur a number of hundred times in the Old and New Testaments, and undoubtedly mean something. But whether they point out such a little embryonic angel in man, as they are supposed to by those embracing the dominant theology, is not quite so certain. Popular theology assumes, by far too much, on this very important and vital point. It is not quite enough to quote the words soul and spirit; this is doing absolutely nothing in the case. The whole labor in the matter is still to come. All classes of Bible students believe in the soul and spirit; but all are not quite so well agreed as to what is intended by these oft repeated expressions.

Immortal and immortality, are words which occur much less frequently in the Scriptures than one would suppose from the very common use made of them by the ordinary preachers of the present time. But there is one fact, which we deem it important just here to state, and invite especial attention to it. That in all the numerous instances in which soul and spirit occur in the Old and New Testaments, not one single instance can be found where the soul is said to be immortal, or the spirit deathless. Let us stop here one moment and contemplate the relation popular theology sustains to this one fact.

The immortal soul, lies at the very foundation of modern orthodoxy. The whole superstructure is built upon it. It enters into, and constitutes the very essence of all good orthodox sermons and prayers. It furnishes a most prolific source of consolation to those who are mourning the loss of friends who have died. They contemplate their disembodied immortalities in realms of glory, with infinite satisfaction and delight. It is in fact the alpha and omega, the beginning and the ending, the first and the last; and yet after all this parade and talk about it, there is not one single "thus saith the Lord" in the entire foundation. This mighty structure, this stupendous edifice, in all its towering heights, has not upon one single stone, immortal soul, written by the finger of God. Is not this building upon the sand? We do most earnestly and affectionately entreat its friends to take it down and build upon the rock, before the winds and floods come and sweep it all away, and millions perish in its ruins.

The word soul, as popularly used, has one uniform and stereotyped definition, and conveys to the minds of most, invariably one idea; viz., "The immortal spirit of man," or "The deathless principle in man," "The immortal mind of man," or some other phrase meaning the same thing, which is used to point out an immortal, conscious, intelligent entity in man's body while living, and out of his body when dead. That the popular definition is not the Bible signification of this term, we will show:—

1. By citing instances where the soul is represented as being in danger of the grave. "Like sheep they are laid in the grave; death shall feed on them; and the upright shall have dominion over them in the morning; and their beauty shall consume in the grave from their dwelling. But God will redeem my soul from the power of the grave: for he shall receive me." Ps. xlix, 14, 15. "What man is he that liveth, and shall not see death? Shall he deliver his soul from the hand of the grave." Ps. lxxxix, 48. "He keepeth back his soul from the pit, and his life from perishing by the sword. So that his life abhorreth bread, and his soul dainty meat; yea his soul draweth near unto the grave, and his life to the destroyer." Job. xxxiii, 18, 20, 22. See the case of the pious king, Hezekiah: "Behold for peace I had great bitterness; but thou hast in love to my soul delivered it from the pit of corruption; for thou hast cast all my sins behind thy back." Isa. xxxviii, 17. These quotations are only samples of what might be adduced under this head, but are sufficient to show any candid mind that the popular definition is not admissible.

2. By citing instances where the soul is killed, destroyed. "And the uncircumcised man-child, whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people: he hath broken my covenant." Gen. xvii, 14. "Ye shall keep the Sabbath therefore, for it is holy unto you, every one that defileth it shall surely be put to death, for whosoever doeth any work therein, that soul shall be cut off from among his people." Ex. xxxi, 14. "But the soul that eateth of the flesh of the sacrifice of peace offerings that pertain unto the Lord, having his uncleanness upon him, even that soul shall be cut off from his people." Ex. vii, 20. See also verses 21, 25, 27. And Joshua at that time turned back and took Hazor, and smote the king thereof with the sword: for Hazor beforetime was the head of all those kingdoms. And they smote all the souls that were therein with the edge of the sword, utterly destroying them: there was not any left to breathe: and he burnt Hazor with fire." These are only a few instances of hundreds which might be presented under this head.

In order to show most clearly the impropriety of the common notion, touching the soul, I will read the popular definitions in place of soul, where it occurs in a few instances: "Behold all immortal spirits (souls) are mine; as the immortal spirit (soul) of the father, so also the immortal spirit (soul) of the son is mine, the immortal spirit (soul) that sinneth, it shall die." See Eze. xviii, 4, 20. If the soul goes into the grave, the pit, is cut off, destroyed, dies, is slain with the sword, loses its blood, its life, &c., how in the name of common sense can it be immortal, or deathless? Without spending more time in showing what the soul is not, we will come directly to the question. What is the soul? or what signification or significations has this word in the scriptures of truth?

We will make a few statements upon the authority of others, in the commencement, which we doubt not are unquestionable, and then proceed to investigate the word in its various connections in the sacred text. Nesme and nephesh, are the only words in the original of the Old Testament, which are translated soul. Taylor, in his Hebrew Concordance, says that nesme signifies the chameleon, a kind of lizard, which has its mouth always open gaping for air, upon which it is said to live. It is rendered breath and breatheth in the following texts, and expresses natural life whether in men or beasts. Deut. xx, 16; Josh. xi, 11, 14; 1 Kings xv, 29; xvii, 17; comp. verse 21, where the breath of the child is called "his soul."

"The Hebrew word, nephesh, of the Old Testament, occurs about seven hundred times, and is rendered soul four hundred and seventy-one times; life and living about one hundred and fifty; and the same word is also rendered a man, a person, self, they, me, him, any one, breath, heart, mind, appetite, the body, (dead or alive,) lust, creature, and even a beast; for it is twenty-eight times applied to beasts and to every creeping thing."

Parkhurst says: "As a noun, nephesh hath been supposed to signify the spiritual part of man, or what we commonly call his soul: I must for myself confess that I can find no passage where it hath undoubtedly this meaning. Gen. xxxv, 18; 1 Kings xvii, 21, 22; Ps. xvi, 10, seem fairest for this signification. But may not nephesh in the three former passages be most properly rendered breath, and in the last a breathing or animal frame?"

Taylor says that nephesh signifies "the animal life, or that principle by which every animal, according to its kind, lives. Gen. i, 20. Every moving creature that hath the soul of life. And verse 24, Let the earth bring forth the living creature, the soul of life. And verse 30. Every beast, fowl, &c., wherein there is life, the soul of life. Lev. xi, 46. Which animal life, so far as we know anything of the manner of its existence, or so far as the scriptures lead our thoughts, consists in the breath.

Job xli, 21; xxxi, 39. And in the blood. Lev. xvii, 11, 14."

We see from the original of the Old Testament, that the popular soul has not the slightest countenance. Let us next examine the original of the New Testament.

"The Greek word psuche, of the New Testament, corresponds with the word nephesh of the Old. It occurs one hundred and five times, and is rendered soul fifty-nine times, and life, forty times. The same word is also rendered mind, us, you, heart, heartily, and is twice applied to the beasts that perish."

If the original in the Greek be brought forward to aid in proof of the immortal soul, like its corresponding word in Hebrew, it will prove too many things immortal to answer any good purpose, and thereby prove nothing at all.

There are two words, nesme and nephesh in the Hebrew, and one, psuche, in the Greek, from which soul is translated.

"In tracing the word soul through the authorized version of the Bible, we find it occurs five hundred and thirty-two times—four hundred and seventy-six times in the Old Testament, and fifty-six times in the New. God is represented as having a soul sixteen times. Your new moons and appointed feasts my soul hateth. Isa. i, 14; Lev. xxvi, 11, 30; Judges x. 16; Job xxiii, 13; Ps. xi, 5; Isa. xlii 11; Jer. v. 9, 29; vi, 8; ix, 9; xii, 7, 14, 19; xxxii, 41; Zech. xi, 8; and Heb. x, 38."

"Nephesh is rendered soul four hundred and fifty-four times; and psuche is so rendered, fifty-seven times, making five hundred and eleven times that nephesh and psuche are rendered soul, when applied to man; and seventeen times in the original we find those terms applied to beasts. There are more than three hundred other places where the same terms are rendered life, person, or body, &c.; for had they been rendered soul in all such places, then the reader must have perceived that the word soul never could mean a something that could live separately from the man himself, neither as an 'immortal soul,' or 'deathless spirit.'"

"We say the true meaning of soul is, a creature that lives by breathing: and as the essential endowment of such a creature is life, so life will stand often as a correct meaning of soul. When soul is applied to man, it may be translated life, soul, man, you, yourself, person, myself, thyself, &c., according to the text."

I have examined the word soul as it stands in the King James' version, aided by a large Concordance, and can find no instances in which one of three significations will not fairly set forth the meaning, as appears evident from the text and context.

We will select from the hundreds of occurrences, samples of each class, and arrange them in three separate columns according to the sense as appears from the subject in the text and context; and first:—for Person, Creature, Man, &c., as the case may be, and second:—for life, as it stands related to man or beast, and third:—my soul, your soul, used with reference to God and man instead of the reflexive pronouns myself, yourself, &c.

MAN, CREATURE, PERSON, &C.

"And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul" (living creature.) Gen. ii, 7.

"And the second angel poured out his vial upon the sea; and it became as the blood of a dead man; and every living soul (living creature) died in the sea." Rev. xvi, 3.

"And when he had opened the fifth seal, I saw under the altar the souls (persons) of them that were slain for the word of God, and for the testimony which they held." Rev. vi, 9. Compare with Rev. xx, 4, where these same souls, (persons) in connection with others, are raised from the dead. "And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls (persons) of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshiped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years."

"These be the sons of Leah, which she bare unto Jacob in Padan-aram, with his daughter Dinah. All the souls of his sons and his daugh'rs were thirty and three."--"Souls" --- sons, daughters, persons; male or female, old or young. Gen. xlvi, 15, 18, 22, 25--27.

"And they smote all the souls that were therein with the edge of the sword, utterly destroying them; there was not any left to breathe: and he burnt Hazor with fire." Smote 'souls' --persons, men, women and children. Josh. xi, 11.

"Then they that gladly received his word, were baptized: and the same day there were added unto them about three thousand souls." -- Persons, men, women. Acts ii, 41. Comp. 47 v. The same "souls" the Lord added to the church.

"Then sent Joseph, and called his father Jacob to him and all his kindred three-score and fifteen souls."--Persons, kindred, male and female. Acts vii, 14.

"And we were in all in the ship two hundred three-score and sixteen souls." Chap. xxvii, 37. See vs. 43, 44. "They which could swim, some on boards, &c., got to land." "Souls" swim.

"Which sometimes were disobedient, when once the long-suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water." 1 Pet. iii, 20. "Souls"--persons, Noah and his family.

LIFE.

The language used by David in addressing Saul. "Moreover my father, see, yea, see the skirt of thy robe in my hand; for in that I cut off the skirt of thy robe, and killed thee not, know thou and see that there is neither evil nor transgression in mine hand, and I have not sinned against thee : yet thou huntest my soul to take it." ("Soul" life.) 1 Sam. xxiv, 11.

"Yet it pleased the Lord to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin. . . . ("Soul-life.) Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death," ("Soul-life.") Isa. liii, 10, 12.

See Christ's own exposition. John x, 11. "I am the good shepherd; the good shepherd giveth his life for the sheep."

"In whose hand is the soul (life) of every living thing, and the breath of all mankind." Job xii, 10.

"Have mercy upon me, O Lord, for I am in trouble. Mine eye is consumed with grief, yea, my soul and my belly. Compare verse 10. For my life is spent with grief." ("Soul"-life.) Ps. xxxi, 9, 10.

"To deliver their soul from death, and to keep them alive in famine." ("Soul" life.) Ps. xxxiii, 19.

"Let my prayer come before thee: incline thine ear unto my cry; for my soul is full of trouble, and my life draweth nigh unto the grave." ("Soul"--life.) Ps. lxxxviii, 2, 3.

"And it came to pass as her soul was in departing, (for she died,) that she called his name Ben-oni; but his father called him Benjamin. And Rachel died and was buried in the way to Ephrath, which is Beth-lehem." Gen. xxxv, 18, 19. "Soul departing," "life departing," "she died," are all the same.

"And fear not them which kill the body, (soma) but are not able to kill the soul: [psuche] but rather fear him which is able to destroy both soul [psuche] and body [soma] in hell." (Gehenna.) Matt. x, 28. Compare this with Luke xii, 4, 5. "And I say unto you, my friends, be not afraid of them that kill the body, and after that, have no more that they can do. But I will forewarn you whom ye shall fear; Fear him which after he hath killed, hath power to cast into hell; yea, I say unto you fear him."

MYSELF, YOURSELF, THYSELF, &C.

The language of Isaac to his son Esau. "Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me some venison; and make savory meat, such as I love, and bring it to me, that I may eat; that my soul may bless thee before I die." Gen. xxvii, 3, 4. "My soul" stands for myself.

The language of God. "And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you." "My soul"—myself.

"If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, which is as thine own soul entice thee." "Own soul"—own self.—Deut. xiii, 6.

"Your new-moons and your appointed feasts my soul hateth; they are a trouble unto me, I am weary to hear them." Isa. i, 14. "My soul," "me," and "I," stand for the same.

"I will greatly rejoice in the Lord, my soul shall be joyful in my God, for he hath clothed me with the garments of salvation." Isa. lxi, 10. "I will greatly rejoice," and "my soul shall be joyful," are synonymous expressions here.

"For whosoever will seek to save his life shall lose it; and whosoever will lose his life for my sake, shall find it. For what is a man profited if he shall gain the whole world and lose his own soul? or what shall a man give in exchange for his soul?"

Notice the same as recorded by Luke. "For whosoever will save his life, shall lose it; but whosoever will lose his life for my sake, the same shall save it. For what is a man advantaged, if he gain the whole world and lose himself or be cast away." Matt. xvi, 25, 26. Luke ix, 24, 25, "his own soul," and "himself," are the same.

Jonathan loved David as his "own soul." 1 Sam. xviii, 1. Compare Matt. xix, 19. "Thou shalt love thy neighbor as thyself."

"And I will say to my soul, Soul thou hast much goods laid up for many years; take thine ease eat, drink, and be merry. But God said unto him, Thou fool, this night thy soul shall be required of thee; then whose shall those things be which thou hast provided. So is he that layeth up treasure for himself." "My soul" "my self," "himself," all the same.—Luke xii, 19-21.

These are only a few of the many, which might be added to this list.

In concluding our investigation of the word soul, We invite especial attention to the last citation under the head of life. Matt. x, 28; Luke xii, 4. Of all the occurrences of the word soul in the Bible, this seems fairest for the support of the

immortality of the soul, and as a consequence is seized upon by those advocating that theory, and most unceremoniously pressed into the service. We will once more point out the fact, that they have two very important points to sustain in this controversy; first, that the soul is a separate entity from the body, and, second, that it is immortal, or deathless. The proof which might fairly sustain the first, would prove nothing for the second. To prove that the soul of man is an entity separate from the body, is one thing, and then to take this same soul and go forward and prove it to be intelligent, immortal, deathless, &c., is quite another thing. Now all that this text can possibly prove, is that the soul is a separate entity. But what follows is quite unfortunate for its immortality. Note: man cannot destroy it, but God can. In this view of the subject, letting the advocates of the immortality of the soul have their own way, its immortality is most clearly and fairly denied: seeing the soul is susceptible to destruction. "Fear him who is able to destroy both soul and body in hell." (Gehenna.) So that if our orthodox friends press this text in proof of the soul's separate entity, or existence, we will press the same text home upon them as proving its mortality.

But we do not conceive this to be the idea in the text. The context shows most clearly that the present existence or life is contrasted with the future existence or life. One is in the power of man, to take away; (kill, murder, &c.,) the other is not, but is in the power of God. Luke throws light upon Matt., (comp. Matt. x, 28, with Luke xii, 4,) and shows both lives or existences to be in the power of God. "Fear him, which after he hath killed, hath power to cast into hell; yea, I say unto you, fear him." Now what is it which is cast into Gehenna for destruction? The same that is killed, remember; but it is evident by comparing parallel passages, that here, as elsewhere, the present life or being, is contrasted with the future life or being.

In this same connection see Matt. x, 39. "He that findeth his life (psuche) shall lose it: and he that loseth his life (psuche) for my sake, shall find it." Let us look at this. Can a man find his immortal soul, by losing his immortal soul? This would be perfect nonsense. Let us look again. Can a man lose this present life and find this present life by the same act? This would not be possible. Look again. Can a man lose this present psuche (life or being) and gain a future psuche, (life or existence,) and vice versa? This he could do, and this is the sense in which this very hard text is to be understood. The future life, (psuche,) being, God can take away, deprive us of, as well as the present; but the power of man, or all men combined, cannot reach it. This was the soul, (psuche,) life or being, referred to in the text. There are numerous texts of like import, some of which we will note. Matt. xvi, 25; Mark viii, 35; Luke ix, 24.

We call especial attention to John xii, 25. "He that loveth his life shall lose it; and he that hateth his life in this world, shall keep it unto life eternal. The soul, life or being, of the faithful who are not ashamed of Christ in this sinful and adulterous generation, those who will even lose the present life, if necessary, in order to their faithfulness, is hid with Christ in God; and when Christ, who is our life shall appear, then shall ye also appear with him in glory." Col. iii, 3, 4.

Having noticed the uses of the word soul in its various significations, and finding no proof for the popular orthodox notion concerning it, and finding immortal and immortality almost universally associated with it, in popular style, we are led to investigate the sense in which these terms are used in the Bible.

We never find immortal soul, or immortality of the soul, in the Bible; but we find any amount of such expressions in orthodox writings. The term immortal, is found but once in the whole Bible, and there instead of being used to point out a soul in MAN, it is used with reference to GOD. Instead of the expression, "All men have immortality," we find the declaration that God only hath immortality—quite a contrast: sufficient I should

think to lead the candid to search further upon this point. "Now unto the King eternal, immortal, invisible, the only wise God, be honor and glory, forever and ever. Amen." Immortality occurs five times only, as follows: Rom. ii, 6, 7 "Who will render to every man according to his deeds. To them who by patient continuance in well-doing, seek for glory, honor and immortality, eternal life;" but unto them that are contentious, and do not obey the truth, quite another fate. Here then is a broad line drawn, between the two classes. Two very different fates await them, depending entirely upon their respective characters in this present life. Immortality is here held out as a precious boon, to be conferred, not on the soul as an abstract ghost, but on man, the whole man, as a reward rendered by God himself at the end of the race.

"To them who by patient continuance in well-doing, seek for immortality," sounds quite unlike the unqualified assumption, that all men have it inherently in the shape of deathless ghosts, and thereby rendering every effort put forth for the attainment of it, entirely useless and vain. "For what a man seeth," says the apostle Paul, "why doth he yet hope for? but if we hope for that we see not, then do we with patience wait for it. Rom. viii, 24, 25.

The grand reason why more are not patiently waiting for immortality, I apprehend to be explained here most satisfactorily: they think they have it. If all men have it, as commonly affirmed, why, we ask in the name of reason, are we commanded to seek for it? Will some one learned in this philosophy, please explain?

The second occurrence, which we will now examine is recorded, 1 Cor. xv, 53. "For this corruptible must put on incorruption, and this mortal must put on immortality."

Verse 54. Third occurrence. "So when this corruptible, shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory." See where these sayings are written. Isa. xxv, 8; Hos. xiii, 14. In these two instances immortality is to be put on—very inappropriate language, indeed, if an immortal soul in man's body comes in for a share in these declarations. Verses 51, 52, show when this transaction is to take place. "Behold I shew you a mystery: We shall not all sleep, [die,] but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed." Note, first: All the declarations here made, relate to the entire man, who is declared to be mortal, and corruptible. It is this entire organism, physical, intellectual, and moral, which undergoes a complete and entire change from mortality and corruptibility to immortality and incorruptibility. There is no mixing up or mingling of mortality with immortality as would be the case if man was a compound of mortality and immortality, as is almost universally affirmed. This is all completely shut out, by the use here made of these terms.

Note, second: The time appointed by Heaven, for this transaction to take place: at the sounding of the last trump. See 1 Thess. iv, 16. "For the Lord himself shall descend from heaven with a shout, with the voice of the arch-angel, and with the trump of God." "For the trumpet shall sound and the dead shall be raised incorruptible, and we [that is, the living] shall be changed." "And the dead in Christ shall rise first, [i. e., before the living are changed,] then we which are alive and remain, shall be caught up together with them [the living who had been raised] in the clouds to meet the Lord in the air, and so shall we ever be with the Lord."

Note, third: "Then shall be brought to pass the saying that is written, “Death is swallowed up in victory, O death where is thy sting? O grave where is thy victory?” Then, When? When this mortal coil drops off, and the emancipated spirit claps its glad wings and soars away to the bright realms of glory? No! When this mortal

puts on immortality; when the grave gives up its dead, and corruption is swallowed up of incorruption, and mortality of unending life. Then this triumphant shout can be raised by the redeemed ones, whose immortal voices will cause the heavenly arches to resound. This victorious song is sung by most, by far too soon. How absurd to shout victory just at the instant the enemy, death, is completely vanquishing us! Before leaving the Apostle's reasoning in this place upon the subject of mortality, immortality, &c., we invite attention to verses 45-47.

Verse 45. "And so it is written, The first man Adam was made a living soul, the last Adam was made a quickening spirit."

Verse 46. "Howbeit, that was not first which is spiritual, but that which was natural; and afterwards that which is spiritual."

Verse 47. "The first man is of the earth, earthy; the second man is the Lord from heaven."

In the three verses above quoted, there are several important points stated worthy of note. 1. Two men are introduced, named, the first Adam and the second Adam. 2. Their origin: the first, of the earth; the second from heaven. 3. Their respective natures: the first a living soul, of the earth, natural; the second, a quickening spirit (a life-giving spirit,) the Lord from heaven, spiritual. 4. The order in which these two men stand: the living soul, of the earth, natural, first in the order; afterwards, the quickening spirit, the Lord from heaven, spiritual. These two Adams stand out as the representatives of two families. Now as these two persons are separate the one from the other entirely, with no mixing or mingling, so are their children. The second Adam comes on after the first Adam, and takes his, the first Adam's children, (living souls,) and by a process of begetting and birth, quite unlike the former, brings them out with an entirely new and different nature throughout. The children of the first, begotten of corruptible seed, are born living souls, of the earth, earthy, natural. The children of the second, begotten of incorruptible seed, the word of God, are born incorruptible, immortal. "That which is born of the flesh is flesh: that which is born of the spirit is spirit."

"But if the spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his spirit that dwelleth in you." Rom. viii, 11. For he that soweth to his flesh, shall of the flesh reap corruption (not an immortal soul;) but he that soweth to the Spirit, shall of the Spirit reap life everlasting. (Not in the shape of an immortal soul, but in the shape of life manifested through an incorruptible body,) "This mortal shall put on immortality." Our orthodox friends have made one grand mistake upon the question of immortality which is here made manifest; i. e., they have given this glorious work to the first, earthy, soul Adam, instead of to the second, heavenly, spirit Adam. This is the work of the Lord from heaven, and not the man of earth. God only hath natural and inherent immortality. He hath life in himself, and hath given it to his Son Jesus Christ, the Lord from heaven, to have life in himself; and he gives it upon certain conditions to those who are finally immortalized. Immortality, incorruptibility and endless life, are all glorious attributes of the atonement, the kingdom of God, and will be enjoyed throughout the endless ages, by those who patiently continue in well doing here, and seek for them through the second Adam. These glorious blessings are a part of that great recompense of reward. We pass from this, the third occurrence of the word immortality, to notice the two remaining ones.

1 Tim. vi, 15, 16. "Which in his time he shall shew, who is the blessed and only Potentate, the King of kings, and Lord of lords: who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honor and power everlasting. Amen." Notwithstanding the Bible plainly declares that God only possesses inherent immortality, men have dared to drag this glorious attribute of Jehovah down from his throne in heaven, and fix it on every man of dust, no matter how low or vile he may be. This is not the only act of the kind: not satisfied with claiming God's attributes, they rob him of his titles. "Reverend and holy is his name," is a title belonging exclusively to Jehovah, and only once used in the Bible. This sacred appellation, like immortality, is rendered common and profane by being torn from the High and Holy One, and applied to popes, cardinals, and priests of every character and grade.

2 Tim. i, 10. "But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and brought life and immortality to light through the gospel." This makes five occurrences of the word, immortality: all there are in the authorized version of the Old and New Testaments. This is the last one and deserves a careful examination. Life and immortality are here declared to be brought to light through the gospel. "Life and immortality," as Tillotson remarks, "is a Hebraism for immortal life." Immortal life then is brought to light through the gospel. How then if this be true, can it be said to be clearly an attribute of sinful flesh? How can it be urged as being clearly apparent, in the nature and constitution of man? If the gospel, which is defined by Jesus, and holy apostles, to be glad tidings concerning the kingdom of God, of which kingdom immortal life is an attribute, and only of this kingdom,) if this gospel, I say, was necessary to set this matter in a clear light, or bring it to the understanding and light of man, how can it be said to be made clear in the record of creation? If the gospel is the place to look for the clear and certain light upon this all-important theme, let us turn our eyes in that direction and see what we can behold in its teachings and promises touching this interesting topic. It is certainly important that we inquire patiently and perseveringly after its true source, seeing it is such a glorious blessing for mortal dying man. We invite attention to the record God gave of his Son. 1 John v, 10-12. "He that believeth on the Son of God hath the witness in himself: he that believeth not God, hath made him a liar, because he believeth not the record that God gave of his Son. And this is the record, that God hath given to us eternal life, [immortal life,] and this life, is in his Son! He that hath the Son, hath life; and he that hath not the Son of God, hath not life." There are four points clearly and fairly stated in this record. 1. God has given us eternal life. 2. It is in his Son. 3. Those who have the Son, have it in him. 4. Those who have not the Son, have no hold on this life. The conclusion is inevitable that all of the last named class must perish. This life is in his Son; how then can it be said to be in all men? Look at the contrast between Bible and creed. Bible. This life is in his Son. Creed. This life is in all men, in the shape of immortal ghosts. There is a way plainly marked out, for obtaining this life. We must have the Son by faith, until faith ends; then this life will pass out of the Son into those who have had the faith. This life will be given to the faithful, not in the shape of an "immortal soul" or "deathless spirit," but in the gift of a body "fashioned like unto his glorious body," through which this life can be endlessly manifested. See John iii, 14, 15. "And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth in him should not perish, but have eternal life. [Immortal life.] See verse 36. "He that believeth on the Son hath everlasting life, [how? in actual possession, in himself? No: by faith in the Son: he has hold of the promise,] and he that believeth not the Son, shall not see life." But he that believeth on the Son shall see this life, when faith is swallowed up of sight, and hope of glad fruition. This life is a matter of faith and hope then in the present time. See Tit. i, 2. "In hope of eternal life, which God that cannot lie promised before the world began." See a promise which Jesus, the Life-giver made: Mark x, 39, 40. "And Jesus answered and said, verily I say unto you, there is no man that hath left house, or brethren, or sister, or father, or mother, or children, or lands, for my sake and the gos-

pel's, but he shall receive an hundred fold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come, eternal life." John vi, 40. "And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life, and I will raise him up, at the last day." Any desired amount of similar texts in the gospel promises might be collated upon this interesting and important theme.

Immortal life, only through Jesus Christ, the life-giver, is a doctrine which lies at the very foundation of the plan of redemption, and when scripturally apprehended, sweeps away, completely and for ever, every false system of religion and philosophy in Christendom.

The next theme to be investigated in the plan marked out, is the "spirit." We see by examination, that any hope erected on the theory of an "immortal soul," is baseless, without foundation in the word of God. It is a germ of heathenism, nursed and brought up by the church, first by the Catholic and then by the Protestant, until it has got to be a monster, threatening the destruction of everything like pure gospel, which lies in its course, and rapidly preparing the way for one of the grandest and most complete deceptions the world has ever known. We will next examine the proof attempted to be brought from this source. Has man a deathless spirit? What does the word spirit, mean, as it stands in the Bible?

[To be Continued.]