"For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: if so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life." This scripture is held up by those who teach the double entity of man, as being a strong hold for their position. It is thought to teach that when one man dies, another steps out of him and goes off to a house in the heavens. But I have looked at it in every way that I can, and examined every point as critically as I am capable of doing, but fail to gather any such idea from it. Admitting the above position to be true, this text proves too much: immortal-soul-ists will not go all the way with it. They explain the "earthly house" to be the body, while that which dwells in it is said to be the soul. That being the case, the eternal house which is "in the heavens" must be a body which the saint puts on when he goes to heaven. But that which is in heaven which the saint puts on at death is eternal. Therefore when the saint puts off "this mortal coil," he puts on an eternal body in the heavens. Now where is the utility of the resurrection, as we have got eternal houses (bodies) without it? Paul did all he did, with reference to the resurrection. Phil. iii, 11. But when that event is brought about, Paul, as this view has it, will be in heaven inhabiting another body. And when his mortal body is quickened, (Rom. viii, 11,) alas! he will find no soul for that, for the soul has gone off to inhabit an eternal body in the heavens, and poor Paul must travel the long lines of eternity without a soul. That borders somewhat, I should judge, on no-soul-ism, unless we take the position that the "we" (plural) that are in this earthly house, means two or more souls for every body, and thus have two or more Pauls in the resurrection. Let us now compare scripture with scripture, in order to learn what the "tabernacle" is, which is to be dissolved. Paul says it is the "earthly house" (or home). Were we not biased by tradition, we should gather from that text that Paul meant the earth. What, says the objector, is the earth going to be dissolved? It is. See 2 Pet. iii, 10, 11. "But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought we to be in all holy conversation and godliness." Here Peter declares that all these things shall be dissolved. All of what things? I answer, all the elements, and the earth. This is the "tabernacle" which must be "dissolved." We next inquire, What is the building of God? It cannot be a new body; but if the old tabernacle is this earth, our dwelling-place here, the new one must be our dwelling-place above—the new city. Peter says, "Nevertheless" (that is, notwithstanding the present elements and earth are going to be dissolved) "we, according to his promise, look for a new heavens and a new earth wherein dwelleth righteousness." This promise is found in Isa. lxv, 17—19. "For behold I create new heavens and a new earth. . . . I create Jerusalem a rejoicing" &c. Paul's testimony is that we have an eternal house "in the heavens." This is the city which Abraham looked for, "whose builder and maker is God." Heb. xi, 10. It is evident that Christ has gone to prepare a place for us, (Jno. xiv, 1—3,) and that the place which he has gone to prepare will come down from God out of heaven. Heb. xiii, 14; Rev. xxi, 2, 10. "Jerusalem which is above is free, which is the mother of us all." Gal. iv, 26. This earth with all its appurtenances must pass away. But the "building of God," the house which is in heaven, the city which hath foundations, which Abraham looked for, is eternal. "For we that are in this tabernacle do groan, being burdened, not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life." Here Paul represents all who are in this tabernacle as groaning, not for death, not to be unclothed, but "clothed upon, that mortality, (death,) might be swallowed up of life. Mortality will not be swallowed up of life at death—death is the event which gives mortality a complete victory. It is not until the dead are raised, that mortality is swallowed up of life. "Then," says Paul, shall this mortal put on immortality, then shall this corruptible put on incorruption." 1 Cor. xv, 52—54. "We groan earnestly." Yes! not only we, but the "whole creation;" and we travail in pain together until now. But this groaning is not for death, but for the redemption of our body." Rom. viii, 23. May the time soon come when our body shall be redeemed, and we be permitted to enter our eternal house.
M. HULL.