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Maps, plates, charts, etc., may be filmed at different reduction ratios. Those too large to be entirely included in one exposure are filmed beginning in the upper left hand corner, left to right and top to bnttom, as many frames as required. The following diagrams illustrate the method: Les cartes, planches, tableaux, etc., peuvent 6tre filmis A des taux de reduction diff6rents. Lorsque le document est trop grand pour dtre reproduit en un seul cliche, il est film6 d partir de Tangle supirieur gauche, de gauche A droite, et de haut en bas, en prenant le nombre d'images n^cessaire. Les diagrammes suivants illustrent la m^thode. 1 2 3 1 2 3 4 5 6 ft FOR REFERENCE Con idult \NU1 lU I'.E l.\K.hN IkU.M I UK K>;i)M ¥=" FREE PUBLIC LIBRARY. SAINT JOHN. N. B. PRESENTED ^ rXoL^v^ ^ L Accession ^t ^ 1 *^ Class C iVo u; s^/*^f ■r ,K WHAT IS MAN! 1 OR THOUGHTS ON THE IRIGIN. NATURE, AND DESTINY or i MAN BY DEACON CORNELIUS CONNOLLY, . •' I am fearfully and wonderfully made."— D*vin— P». cxjuIx. 14. iou. not them which kill thu body, but are not able to kill the ■od."— Jkhus— Matt. x. 28. »Te all things; hold fust that which iii good."^AVi. — 1 Taxn. t. 21. SAINT JOHN. N. B. PRINTRD BT BARNRK AlfD 00»HMt, rRiMCK wiMjAM arssn. 18M. m ttk I J ^1 ,i\ f ^^ * ■^ CE IE ROOM OKI FREE PUBLIC LIBRARY 3 SAINT JOHN, N. B. PRESENTED J Accession 3 V>m^ Class L !:3»]C3BP5>:3E3E^SKa:3HP3S3n0 B1 w\ « Fcsr 1 •Prove '.a «Olllll Blnd«r W.Y. fa.jlin.iM WHAT IS MAN! '# N. OB V THOUGHTS ON THE ORIGIN, NATURE, AND MA BY DEACON CORNELIUS CONNOLLY, JACKSONTOWN, CABUCTON CODNTT, N. B. f^ , " I am fearfully and wonderfully made." — David — Ps. cxuix, 14. Fear not them which kill the body, but arc not able to kill the soul."— Jksus — Matt. x. 28. Prore all things; hold fast that which is good."— Paul— 1 Thiss. t. 21. SAINT JOHN, N. B. PBIimCO BT BABNXS AND COUFAHT, rBIMCS WILLIAM tTBUT. 1868. ^i ■ylord ►roclaim Q varioii irhat ma md that ho whol leiouQ in Iho docti pature ^v is not ta %lucli w Wo h tjarcfullj lame, pi lave at «nted ihe Bib ion, 8C( )y be e Mjcount nan; occurrc own in lomo )rayeri not to place May f us into thOBO 8 ject, tl] IHiotomottiit ^amptitti BIntftr ■ylor4 Br«*i, !■«. lUkm NT.Jiltl.NIi WHAT IS MAN ? Beloved FRTKNDfl and Fellow-travellers to a vast •Sternitt — I have been somewhat disconcerted and per- tlexed by reason of a strange doctrine which has been troclaimed in oar hearing, and which is being taught 1 various tracts distributed through the country, viz. : 'hat mankind are mere animals with the breatli of life, ind that the whole man was made of dust, and at death Ibe whole man returns to dust again, and lies uncon- ncious in the grave until the resurrection ; and also that 'he doctrine which we believe — that man has a spiritual ature which remains in conscious being after his aeath — I not taught m the Bible ; but is a dogma of the devil, nrhich we have received by tradition from our fathers. Wo have listened to some of these instructions, and jarefully perused several of the tracts containing the lame, published by Mi.es Grant, of Boston, Mass., and lavo attentively scanned the mode of teaching pre- lented therein ; and compared it with the teaching of ihe Bible, which we have studied with prayerful atten- ion, seeking wisdom from on high, that wo might there- }y bo enabled to understand its sacred teaching, in the account there given of the origin, nature, and destiny of man; and having noted down our thoughts as they occurred to our mind in our inquiry after truth, for our own instruction and edification, we will here present Bome of those thoughts for your serious, candid, and prayerful consideration ; in which presentation you are not to expect a learned disquisition, but a few common place remarks, simple and plain. May the spirit of truth direct our- minds, and guide us into all trnth, and give us a correct understanding of those scripture texts wnich we may examine on this sub- ject, that wo may have right conceptions of God and of CE E ROOM ■^ onraelves, and become firmly established in jnst conclu- sions on the im]>ortant and interesting question hero presented for our candid and serious contemplation. Tlie question is — What is Man ? — Ps. viii. 4. It is indeed an important and deeply interesting^ ques- tion. Where shall we find a correct answer? The Bible is the only authentic source of information on this subject. Somo say man is a mere animal with the breath of life ; and we are told the Bible teaches that the wJiole man was made of dust, and the whole man returns to dust again. This we deny. We affirm that the Bible teaches no such doctrine. We believe — 1st. The Bible teaches that man is a compound being, composed of lodi/j souly and spiHt. (1 Thess. v. 23.) Tliat the body is the outward man — the material organism — which God formed of the dust of the ground ; that the soul and spirit are the inward man, or the spirituaf nature which came from God, and was formed in man at his creation ; which three elements constitute the whole man as he came from the hand of his Creator : — created in the image of God. 2d. That the whole man is subject to death. The inward man to spiritual, and the outward man to temporal, death ; that to be dead in trespasses and sins is spiritual death ; and temporal death is the dissolution of the man — the separation of the inward and the out- ward man — when the body returns to the earth as it was, and the spirit returns to God who gave it, which, united with the soul, remains in conscious existence, as the identity of the man, until the resurrection of the body, when they will bo re-united, and appear as the whole man before the judgment seat of Christ ; " that every one may receive the things done in his body, according to that ho hath done, whether it be good or bad." We will now examine the Bible account of man,, to see if it will sustain us in our belief Elder Grant says in his tract, entitled " WhatismanT' "Ii) order to obtain a clear answer to the question, it will be nepQssary to oxamin^ the account of tho creation of man as recorded in Gen. ii. 7. ' And tho Lord God formed man of the dust of the ground, and breathed into hiu nostrils the breath of life ; and man became a living soul.' " Hero he makes a sad mistake in the outset. When people begin wrong, and so continue, they will, most assuredly, end wrong. Some have endeavored to instruct us as to tho period when time will end, who have been mistaken, and on discovering their error, they have attributed it to a mis- take at tho outset. That looks reasonable. So in this case : had Elder Grant commencod right on inquiring into this question, he would not have gone so far astray. We will try to begin right, looking to tho great Teacher for direction, as we wish to be correct. Tho Bible informs us that " God created man in his own image." Now, in order to arrive at correc'. con- clusions on this question, it will be necessary first to enquire into the nature and characteristics of God, tho creator of man, as revealed in his word for our instruc- tion. Tho Bible teaches that there is one only living and true God ; and that he is a spirit, eternal, immortal, and invisible. Deut. iv. 35 : " Unto thee it was showed, that thou mightest know that the Lord he is God ; there is none else beside him." Is. xliv. 6 : " I om the first and I am tho last ; and besides me ther^ is no God." John iv. 24: "God is a spirit/' 1 Tim. i. 17 : "Now unto the King eternal, immortaP, invisible, the only wise God." These Scriptures cleariy prove there is but one God. The Bible teaches, however, that God has three distinct personalities: three in one. Matt, xxviii. 19: " Go ye therefbro, and teach all nations, baptizing them in the natr>e of the Father, and of the Son, and of the Holy Ghost." 2 Cor. xiii. 14 : " The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen." John i. 1, 2 : " In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God." John i. 14 i "And the Word was made flesh, and dwelt among us." Ifc is evident the ** Word''^ here spoken of is the Son of God, whom he a2 I CE ROOM G sent into tlio world. John viii. 42 : " For I prococdod forth and camo from God ; neither canio I of ni}'8elf, bnt he Bcnt mo." This is the Bccond person in the Tn- nity or Godiicad, God manifest in the Hush. John xiv. 26: "lint the Comforter, which is the Holy Gliost, wliom the Father will send in my name, ho ehall teach you all thincs." Acts xv. 28 : " For it seemed good to tlio Uolv Ghost, and to ub, to lay upon you no creater burden,'^ itc. Thus showing, most conclusively, the personality of the Holy Ghost, the third person of the Triune God. Luke iii. 21, 22 : " Jesus also being ha.\y- tizcd, and praying, the heaven was opened, and the Iloly Ghost descended in a bodily shape like a dove tn)on him, and a voice came from lieaven, which said, Tliou art my beloved Son ; in thee I am well pleased." Hero we have presented ii. one view the throe distinct personalities ot the one God : Ist. In the voice of the Father from heaven. 2d. In the Son being baptized ; and 3d. In thoIIolyGhostin bodily sliapeligh ting upon him. Which three in one constitute the one only living and true God — the creator of man. Gen i. 20 : " And God said, let us make man in our image, after our like- ness." Here God Bi)eak8 in the plural. " Let i« make man in je or likeness of God is in no sense whatever nmnii'cst in the body : that being corruptible, it can in nowise reflect the irnngo of the incortuptiblo God ; wo must look for that imago or like- ness in man's spiritual nature, which only is capable of knowing, loving, antl obeying God ; and the first feature wc shallmentiou is holiness. " Created in righteousness and true holiness." Eph. iv. 24. For man was created holy : ho was not a sinner when lie was created ; and, therefore, in this sense, ho had the moral image of God when ho was created (Col. iii. 10; Eph. iv. 24), which ho lost when by transgression ho fell, and became dead in ti'cspasses and sins. We now come to Gen. ii. 7 : " And the Lord God fanned man of the dust of the ground." Mark — it does not read, Qio<\ foiincd man in his own image; neither is it any v;here recorded in the Bible that God created or made man of dust. God /mined man of dust. Tli9 word form is one with which wo are all familiar ; we use it in every day life ; we know its meaning. What is the definition given by Webster ? " Jflonn : to make ; to constitute; to fashion ; to plan; to model; to con- trive ; to arrange." This definition agrees with our familiar use of the word. One definition here ^iven is, Form, to make. This ai)plic8 to any thing the forming of which makes and finishes it ; but sucli thing is not man, as we shall show hereafter. A Jvousc is formed when the frame is raised ; when it is covered with boards and shingles it is a house, but it is not yet such a one as would suit its projector ; M'hcn the windows and doors aro i)ut in their proi)er places, and all the outside finished, it is a more perfect house ; but still not yet such as to satisfy the originator. It is a house, neverthe- less, ill the general accoiitation of the term. Finally, it is finished, and answers all the jMirposcs for which it was made ; but it is only a house yet. So with numerous other things with which wc aro C(iually familiar : they arc formed, but far from being finished ; yet the form indicates the :'..kmo designed for the article when finished. CE RUt)M ; t ( % So "With wkwt. Se was formed of dust, which form, was called nw/n. ; but he was not finished then : he was not such a man as would suit his creator ; for he would then have been, as some assert, on the level of the beast, having, as Solomon says, " no pre-.eminence," speaking", undoiibtedly, of his animal nature, and nothing more. We are not told how man was formed, but we are told how the heasts were formed ; and the act o{ forming finished them. Gen. i. 24 ; "And God said, let the earth bring forth the living creature after his kind, cattle and creeping thing, and tlie beasts of tho earth : and it was so." Here we have the living creature springing from the earth into living, animated existence — formed, made, finished — created by the command of God. No breathing of the breath of life from tho breath of God. So Adam may have been thus formed by the com- mand of God, and had life too in common with tho beasts, for aught we know : we are not informed. Be that as it may, he was yet to have his spirit formed within him. Hence saith Zech. xii. 1, speaking of the creation, " The burden of the word of the Lord for Israel, saith the Lord, which stretcheth out the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him." Here we are told that at the creation of man his spirit was formed within him. Some assert that there was nothing put in man at his creation but breath. Let Isaiah (xlii. 5) speak on the subject: — " Thus saith God the Lord, he that created the hea- vens and stretched them out ; he that spread forth tlie earth, and that which cometh out of it ; he that giveth breath unto the people upon it, and spirit to them, that walk therein." We are also told that there is no- thing leaves man at death but breath. Let us call an- other witness. Job. xxxiv. 14 : " If he (God) set his heart upon man, if he gather unto himself his spirit and his breath / all flesh shall perish together, and man shall turn again unto dust " Thus we are told from the Bible, that both spirit and breath were given to man at his creation, Qx\a spirit and breath taken from him at death. These are parallel soripturcs ; in both cases the V Photomount Pamphlal BIndar kjriord Bros.. Inc. UMktn 6yr«ciM«, N. Y. Ml. m 2t, im 9 Hebrew word ruach is rendered spirit, and nbahaJimah is rendered breath, with distinctive meanings : ritach does not mean hreath, neither does nhhahmah mean spirit in either of these passages ; and the word ruach here used is the same which is rendered spirit where it is said God formed the spirit of man within him ; whicli spirit is also called man, as we shall show before we close. We will now return to Gen. ii. 7: "And the Lord God formed man of the dust of the ground, and h'cathed into his nostrils the breath of life ; and man became a living soul." We are told, however, that " living souV^ is applied to beasts as well as men. We know it is ap- plied to beasts ; as soul is life, vitality ; and life, or vitalitj'^, is applicable to every thing that breathes. If the Hebrew word " nephesh^'' which is rendered soul, Lave (as we are told), forty-four different rieanings, and is so rendered, surely that word and its corresponding Greek word must have a different signification when they are used to represent the soul of man which sur- vives the body at death (Matt. x. 28), from that which they have when used to represent the beasts, thp. living creatures which, by the command of God, came alive from the ground. Hence the term sotil, when referring ,to , a beast, should be always understood as living creature. Elder Grant says, " Dr. Kitto, in his Cyclopcedia oi Biblical Literature, renders Gen. ii. 7, as follows : 'And Jehovah God formed the man (Heb. the Adam) dust from the ground, and blew into his nostrils the breath of life ; and man became a living animal.' " Surely such a rendering {living animal) is more appropriate to the leasts, the living creatures which came alive from the ground, than to man who received his soul by the inbreathing of the breath of God. " God breathed into his nostrils the breath of life, and man became a living Boul;" which soul, Christ says, survives the body at death. " God hreathedy This is the only place in the Bible where we read, expressly, of God breathing. It was a momentous occasion — a wondrous performance — CE KuuM 10 the crowning act in the creation of man — that of form- ing tlie spirit within him ; giving him his spiritual nature — the most essential part of Ins being— ^-dignifying the man formed of the dust — elevating him above the beasts — making him but a little lower than the angels — capacitating man to hold communion with his Maker — making him a companion of angels — a companion of God ! Thus we see in inan's spiritual nature another feature of his being created in the image, after the like- ness of God. God is a spirit, imtnortal and invisible. So man's soul and spirit, constituting the inward man, or the spiritual nature, is invisible, resembling God in this respect also. Again, it is not subject to temporal death : the man dies ; the dust returns to the earth as it was, and the spirit returns to God who gave it (Eel. xii. 7) ; and the soul survives the body at death. Matt. X. 28 : " Fear not them which kill the body, but are not able to kill the soul." Here it is very evident that the spirit and soul separates from the body at death, and that this separation is death according to the Bible defi- nition of the death of man — the living, intelligent prin- ciple leaving the body — the body without the spirit being dead. As we never read in the Bible of the spirit and soul separating, we believe they remain united : the conscious, spiritual nature, which is indicated by the word soul or spirit used interchangeably, either of which signifies the spiritual nature or inner man, which lives unto God in the invisible world as the identity of the man when the body or outward man has returned " to the earth as it was." Hence, in the spiritual nature of man we see another feature of the image or likeness of God in the undying principle, orimmortality. This he has, not as God has it, underived from all eternity. God only hath immortality in this sense. He only can make beings endowed with immortal, undying principles. Angels are thus created, but they cannot communicate immortality to another. In them it is a derived prin- ciple ; and so it is in the spiritual nature of man, " God only hath immortality," absolutely as an inherent, unde- rived, self-existent attribute, " dwelling in the light I wl eel If im^^ l*hotomoiint Pamphitt Binder ■riord Bros., !■«. lUlurt [ SyracuM, N. Y. ^ PAT. m «, IM 11 wliicli no man can approach nnto ; whom no man hath seen nor can see." Well migat the Psalmist, wlien in- quiring what is man, and in reviewing the wonders of ibis creation, exclaim : " I am fearfully and wonderfully made; marvellous are thy works, and that my soul knoweth right well." And what, we ask, is the wonder in the creation of man? We can see comparatively little in the creation of the beasts more wonderful than in the creation of the vegetable kingdom, or all inani- mate nature. True, they all exhibit the wisdom and omnipotence of God ; but the sentiment contained in these words, " 1 am fearfully and wonderfully made," expresses a peculiarity exhibited in the creation of man, which is clearly developed in the combination of his corporeal and spiritual nature ; thereby giving the whole man an attraction heavenward, which is not manifested by the brute creation, but is a principle of man's nature, which was a ruling and predominant one before he by transgression fell ; and which, even in his fallen state, has not been w^hoUy obliterated. This, and this only, can account for the desire and disposition apparent in mankind generally, either in christian or heathen nations, to worship something superior to themselves, although in tlieir fallen condition, they have been led into idolatry and superstition. We will here refer to a remarkable coincidence in con- nection with the breathing of God into the nostrils of man, which appears very significant. We read once in the Bible, expressly, of God breathing ; and only once. And we read of CHist breathing once ; and only once. This was after his resurrection. John xx. 21, 22 : " Then said Jesus to them again, peace be unto you ; as my Father hath sent me, even so send I you. And when he had said this, he breathed on them, and saitli unto them, receive ye the Holy Ghost." There is something in these two acts, or expressions of breathing, peculiar to themselves ; each one a reflection of the other. Tlie first is indicative of the spiritual nature of man ; the second, of the influence and eff'usion of the holy spirit, communing with that spiritual nature. God's spirit CE KUUM I I i 12 witnessing with our spirit that wo are the children of G od. " Our spirit." The same spirit which was formed in man at his creation, and which is the inner man, which at t'le death of tlio man leaves the body or out- ward mau, and returns " unto God who gave it," when the body or outward man returns " to the earth as it was." We will here remark that the angels wer3 made by the breath of God, and they also are spirits. Ps. civ. 4 : " Who maketli his angels spirits." Ps. xxxiii. 6 : " By the word of the Lord were the heavens made ; and all the host of thera by the breath of his mouth." We are told, however, by some, that this text does not refer to angels, but to the sun, moon, and stars. That is mere assertion : we know they are called the host of heaven ; yet we will examine a parallel scripture, with others corroborative, to sustain us. Neh. ix. 6 : " Thou, even thou, art Lorjl alone ; thou hast made heaven, the hea- ven of heavens, with all their host, the earth, and all things that are therein, the seas, and all that is therein, and thou preservest them all ; and the host of heaven worshippeth thee." These scriptures are parallel, both speaking of the creation of heaven and the " heavenly host," which host worshipped God. Gen. xxxii. 1 : " And Jacob went on his way, and the angels of God met him ; and when Jacob saw them, he said, this is God's host." Luke ii. 13 : " And suddenly there was with the angel a multitude of the heavenly host, prais- ing God." Luke ii. 14 : " And it came to pass, as the angels were gone away from them into heaven," &c. These scriptures most conclusively prove that the angola are the host of God, " the host of heaven," " and the host of heaven worshippeth" him ; and all the host of hea- ven were made " by tne breath of his mouth." Here we perceive that the heavenly host, and the spiritual nature of man, are all made of the same celestial element, in which we see a resemblance between angels and fyien, a close approximation which does not exist between angels and beasts / but there is a resemblance between men And beastSj inasmuch as their bodies are made of the J Pholomount Pamphlet Binder Bjriord Bros^ Iml lUktri SyracuM, N. Y. MT. Ml 11, tM 13 same terrestrial element ; in consequence of which they are a little lower than the angels, having In their com- position a corruptible element, which must go down to the dust of Ctti tli. Sown a natural body, it returns " to the earth as it was ;" there to remain until its appointed time, when it will be raised by the omnipotent power of God, a spiritual body, in accordance with the undying spiritual nature which went to God ; and will come forth as the identity of the man, when God will give to every soul his own body ; when those which die in the Lord will be equal to the angels ; having left their mor- tality in the grave, they will die no more. We will now quote a few scripture proofs, showing that God is the God of the spirits of mankind ; and that their spirits are intellectual, conscious entities. Num. xvi. 22 : " And they fell on their faces and said, O God, the God of the spirits of all fleshy shall one man sin, and wilt thou be wroth with the whole congre,'»^tion i'* Num. xxvii. 16 : " Let the Lord the God of the the "ipiints of all jlesh set a man over the congregation." Here Moses addresses God as the God of tlie spirits of man- kind. We presume he understood what he w; i saying, as he was very conversent with God. Some say sdl flesh means beasts as well as men, which is one of the many quibbles we meet with in connection with this subject. God, in speaking by the prophet Joel, says : " I will , pour out my spirit upon all flesh." Did he mean beasts ? Peter says that prediction referred to the day of Pentecost. Were there any beasts included in that wonderful scene ? Job. xxxii. 6 : " But there is a spirit in man, and the inspiration of the Almighty giveth tliem understanding." Ex. xxxv. 21 : ''And they came every one whose spirit made him willing; and they brought the Lord's offering." Here wo see the intelli- gence of the spirit in being capable of recei\'ing the in- spiration of God, and thereby getting understanding ; also the power of volition : he willeth, and the act is performed. 1 Cor. ii. 11 : " For what man knoweth the things of a man, save the spirit of man which is in him." Chap. vi. 20 : " Therefore glorify God in your body and CE ■I' 1 hn- • - 7.". (i Room U in yonr spirit, which are God's." Gal. y. 17 : " For tho flesh lusteth against the spirit, and the spirit against the flesh ; and these are contrary the one to the other ; so that ye cannot do the things that ye \ronld." Is. xxvi. 8, 9 : " The desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night ; yea, with ray spirit within me will I seek thee early." Luke L 46 : " And Mary said, my soul doth magnify the Lord, and my spirit hath rejoiced in God mv Saviour." We could multiply such texts, but these should sufiice ; as they most clearly teach that the soul and spirit, united, is the conscious, intelligent, spiri* tual nature of man, which the apostle calls the inward man ; and the body, the organism that was formed of dust, he calls the outward man ; which three component or constituent i)arts constitute the whole man ; which is something more than the animal organism, as asserted by Elder Grant. He also asserts that there is nothing called man in the Bible but the organism of dust. Let us examine that point a little, going to the Bible for in- struction. John iii. 3, 4 : " Jesus said unto him, verily, verily 1 say unto thee, except a man be born a^ain, he cannot see the kingdom of God. Kicodemus saith unto him, how can a man be bom when he is old ? can he enter the second time into his mother's womb, and bo born." Jesus answered (verse 6, 7) : " That whi'^h is born of the flesh is flesh ; and that which is born of the spirit is spirit. Marvel not that I said unto thee, thou must be born again." Thus we perceive the man spoken of as being bom again, is spirit, — ^not flesh, — not the organism that was formed of dust ; but the spirit, which was formed in the organism of dust, is tho man here spoken of by Jesus, — the spirit man. Paul calls it the " inward man," which, he says, delights in the law of God, after he is bom again ; and so he did in Adam be- fore he by transgression fell. 2 Cor. xii. 2 : "I knew a man in Christ, above fourteen years ago (whether in the body, I cannot tell ; or whether out of the body, I cannot tell : God knoweth) ; such an one caught up to the third heaven." Here Paul, in harmony with the teaching of 11 !:^*ss=:i=sBi ]i i iW i ni i»iiiir i. >i < i»i i Pholomount Pamphitt Bindar ■irlortl Brwm^ !■«. lUktn SyncMt, V. T. ' Mi.Jiin.tM he 15 Jesns, speaks of a man who was not formed of dust ; thcU is tne body which he says is the " outward man ;" but this is the "inward man," which is japable of exist* \ \ne in the body or out of the body. 2 Cor. iv. 16: " For I which cause we faint not ; but though our outward man perish, yet the inward man is renewed day by day." Eph. iii. 16 : " That he would grant you, according to the riches of his glory, to bo strengthened with might by his Spirit in the inner man." These texts show, conclusively, that there is something called man in the Bible besides the organism that was formed of dust. Again, 1 Peter iii. 4, speaking of the hidden man of the heart, evidently meaning the spiritual nature or the inward man. It is the same man — the spirit man — Paul speaks of in 2 Cor. v. 6, 8 : " Therefore we are always contident, knowing that, whilst we are at home in the body, we are absent from the Lord." "We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord." The body here mentioned is evidently the " tabernacle," spokea of in the first verse, which at the death of the man will be dissolved ; the dust will return to dust, and the spirit r to God, to be present with the Lord. Or as in Phil. i. j 23 : " To depart and be with Christ ; which is far better." \ " Nevertheless," Paul savs, " to abide in the flesh is more j needful for you:" obviously implying that to depart / and be with Christ, would be going out of the flesh, or " tabernacle." 2 Peter i. 13-16 : " Yea, I think it meet, as long as I am in this tabernacle, to stir you up by put* ing you in remembrance. Knowing that shortly 1 must put off this my tabernacle. . . .Moreover, I will endea- vor that ye may be able after my decease to have these things always in remembrance." What is represented here by the pronoun I and we of Peter and Paul, who are said to put off and leave their " tabernacle," and to be present with the Lord ? It is very plain, and clearly to be seen, from the general teaching of the Bible, that it is the spiritual nature, or inner man— the spirit — which goes to God, when the body goes to the grave. Tlie death of the man is the dissolution or separation of / ^r 16 tliG cforporeal and spiritnal man ; the body without the spirit beinp; dead, it goes to putrefaction, — corrupts, — returns to the earth as it was. The soul docs not cor- rupt; but remains intact, as the identity of the man. Jesus taught this very clearly by a metaphor. When tell'ng his disciples that liis hour was come in wliich ho ■wa ) to be glorified, he says (John xii. 24) : " Except a corn of wheat fall into the ground and die, it abidcth alone ; bu' if it die, it bringcth forth much fruit." Wliat was Jesuj bringing to view here? Evidently, two things. Ist. That as the grain by its death would produce a lar£ increase; so he, by his death and resurrection, wou'd raise up a numerous seed to servo him. 2d. Showing the nature of death, and the principle and basis of the resurrection. Well, how does a corn of wheat die ? Answer — The corn of wheat falls into the ground, and the grain de- composes, — the body corrupts and mingles with the earth. But the germ or seed remains intact : it does not corrupt, but remains in full vigor as the identity of the grain until the new grain is formed. St. Paul makes use of the same metaphor to illustrate the principle of the resurrection in 1 Cor. xv. You will perceive that after proving, by the resurrection of Christ, that the dead will rise, he further shows, by the same metaphor, the basis of tlie resurrection, or ujjon what principle we are to expect it, by that simile. He says (verse 35-38) : " But some man will say, how are the dead raised up ? and with what body do they come? Thou fool, that which thou sowest is not quickened^ except it die. And that which thou sowest, tliou sowest not that body that shall be, but bare grain, it may chance of wheat or some other grain ; but God giveth it a body as it hath pleased him, and to every seed his own body." Here Paul, in harmonviWivith the Saviour's teaching, says that the grain which springs up and grows, dies, and is quickened : — the grain, all except the germ or seed, corrupts, decays, — goes back into its native state ; but the gonu or seed does not: it remains in full vigor. This is the only principle upon which we expect new I Pholomount Pamphlft Binder kylord Bros., !■«. lUkm lyr«cuM« If . Y. MT. M ti, itn rrain from that winch -svinch IS sown. If the gMtn or seed decays, corrupts, — goes back into its native state, there will bo no crop, — no resurrection of the grain sown. Upon the same principle wo are taught to expect the resurrection of the dead. The soul and spirit is the germ, — the identity of the man after death. The grain could not rise witliout the germ or seed ; but that re- maining as its identity, he giveth to every seed its own bod}'. Thus the spirit and soul of man, united, is tho germ, whicli docs not corrupt, bnt remains in conscious being as his identity; and God will give to cvei'y soul his own body, Christ and the Apostle were both speak- ing of the death and the resurrection of man ; and the teaching presented in tho metaphor, which they both used, is obvious. It could be introduced for no other puri)ose than to show forth the nature of the death, and the ])rinciple of the resurrection of man. It was upon the same principle Christ taught the doctrine of the resurrection to the Sadducees. Luke xx. 37, 38 : " Now that the dead are raised, even Moses showed at the bush, when he called the Lord the God of Abraham, and the God of Isaac, and the God of Jacob. For he is not tho God of the dead, but of tho living : for all live unto him." Upon the princij^le in whicli the grain dies as a grain, it corrupts; yet tho germ — the life principle — remaining as its identity, does not corrupt. Thus man dies as a corporeal man, and leaves this visible world ; yet the germ — the spirit man — the identity — lives unto God in the invisible world. But we hear some say, " the grain all lying in the ground until it springs up, teaches that the whole man lies in the ground until the resurrection ; and exultingly exclaim, your metaphor proves too much." But stop a little, friend ; not quite BO fast. The teaching of the metaphor was not designed to show the position of the dead. The question asked was, " How are the dead raised up ?" The answer is given in the metaphor, by showing the life principle remaining after death, as in the grain sown ; which is the only principle upon which we are taught to expect u resurrection. The metaphorical language of the Bible B2 CE '^in.'t ^ 4 'iH Room i ■!l iiaj©fj»^t^jJ>«^ndef4tood..Y.epbati or iden^cal in every with the tliyig honipared. WcreadfP^j xcii.l2) : "The righteous BlXhi^^onWt»H Kk^^thjy^ahm tree: ho shall grow like a codahiuL SAih ^UiHi J^^'^^A^tim^Va. i. 3): "He shall belik»h tree planted by the rivers of water, that bringeth forth his fruit in his season," «fec. Does it follow, in order to carry out the figure presented, that the righteous are to remain tftaiionary^ with their feet stuck tlown in the mud like the rot»ts of the trees, from which the comparison is drawn ? Most assuredly not ! The figure is represejiting ihe flourishing condition of the righteoiis ; — their fruit-bearing nualities. Thus by the metaphor of the grain, which could not rise or spring up without the germ or life principle remaining, we are taught the nature of the death of man, and the princi- ple of the resurrection. The grain all lies in the ground. And why ? Because it all came from the ground ; that is its native element. So the body of man came from the ground, and it lies in the ground until its appointed time to come forth ; but the life principle of man is tho soul and spirit, which is the inner man, which did not come from the ground, and consequently does not go to the ground, but to God, from whence it came. Ilence the lohole man, at death, goes to his native element, — the outward man to tlie earth as it was, and tho inward man to God in the invisible world ; there to remain as the identity of the man, while the bod}"", or outward man, lies silent in the grave. But, as we said at the beginning, the whole mail is subject to death ; — the in- ward man to spiritual, and the outward man to temporal, death. Death is a dissolution, — a dissolving, — a sepa- rating. . . .Temporal death is the dissolution of the man, -^the spirit and soul leaving the body ; and the body without the spirit is dead. Spiritual death, also, is a dissolution, — a dissolving, — a separation. God created man in his own image, — *' In righteousness and true holiness." (Eph. iv. 24.) Again (Col. iii. 10) : " And have put on the new man, wliich is renewed in know- ledge after the image of him that created him.'^ Thus ■we learn that man was created in the moral image of Pholomount Pamphltf Binder lylord Bros., !•«. lUlun >yr«cuM, If . T. Ml. Ml It, ran 10 God : he was in union and commnnion witli God. But when Adam transgresBed, ho fell from the estate in which he was created. The union existing between him and God was dissolved : ho was separated from God. And on the day he ate the forbidden frnit he died spiri- tually, according to the word of the Lord ; which was the deatli of his moral or spiritual nature, — the inner man. Gen. ii. IG, 17 : " And the Lord God commanded the man, saying, of every tree of the garden thou mayest freely eat ; but of the tree of knowledge of good and evil, thou.slialt not eat of it, for in the day tmvt thou, eateet tlicrcof thou shalt surely die." Did Adam eat thereof? Gen. iii. : " And when the woman saw that the tree was good for food, and was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof and did eat, and gave also unto her husband with her, and he did eat." Did Adam die on the day he ate thereof? lie did not die temporally, as all his days in this life were nine hundred and thirty years. ]]ut he did die spiritually^ and became " dead in trespasses and sins." Otherwise Satan told the truth when, in disputing God's declaration, he said thou shalt not surely die. Thus Adam in his spiritual death be- came separated from God, — lost his union and commn- nion witn him, — became estranged from God, and fled from him. After Adam had, through transgression, be- come spiritually dead, God told him that he should die ^^ temporally. Gen. ili. 19 : " For dust thou art, and unto dust shalt thou return." Therefore Adam was a sinner, — a fallen being, — spiritually dead, and subject to tem- poral death. And as he was the progenitor of the numan race, wc all came into this world in the same fallen condition, with a fallen nature, spiritually dead, and subject to temporal death. Proof — l*s. li. 5 : "Be- hold, I was shapen in iniquity ; and in sin did ray mother conceive me." Ps. Iviii. 3 : " The wicked are estranged from the womb ; they go astray as soon as they be born, speaking lies." But who are the wicked? Answer — All who are not righteous. Horn. iii. 10 : " There is none righteous, no, not one." These texts refer to all ICE ^'i!' iKuoM •I I Hf| V 90 mankind, in their natural Btnto in which they wero k Thus wo perceive the Bible teaches that the whole n 13 subject to death ; — the imoard man to spiriiual, the outward man to temporal death. And Christ promised to restore both Bjjiritual life and also the of the body ; which pronnse was first proclaimed God himself, as recorded in Gen. iii. 15 : " The sect tlie woman shall bruise the serpent's head, liodilj will bo restored to all mankind. 1 Cor. xv. 22, 23 *' For as in Adam all die, even so in Christ shall all made alive, lint cverv man in his own order.' spiritual life will be jjivon to all that believe, — to who receive Christ by faith. John i. 12 : *' But as ma as received him, to them gave he ])ower to become t Bons of God, even to them that believe on his nami John V. 24 : " Verily, verily, I say unto you, he tl Jieareth my words, and believeth on him that sent ii hath everlastirif^ life, and shall not come into conde nation ; but is passed from death unto life." John v. 1 " Verily, verily, 1 say unto you, the hour is coming, ai now is, when the dead shall hear the voice of the Son God ; and they that hear shall live." That Christ here Ri)cakinff of the spiritually dead being made ali\ and not bodily life, will appear evident by reading t 28th and 29th verses of John v. : " Marvel not at thi for the hour is coming, in the which all that are in t graves shall hear his voice, and shall come forth ; th that have done good, unto the resurrection of life ; a] they that have done evil, unto the resurrection of da nation." That is — Marvel not that I have told you tL they which are spiritually dead, and hear my voice, sh; be raised to spiritual life. For the hour is coming wh all that are in the graves shall hear his voice, and eon forth into hodily life. Again (Eph. ii. 1) : " And y Lath he quickened, who were dead in trespasses a sins." This, surely, was not hodily death ; yet they h been dead, and were made alive in spirit ; and they w are raised to spiritual life are in Christ. 2 Cor. v. 1 "If any man be in Christ he is a new creature." Tl change is not wrought on the body, or outward ma Famphlat Bindtr kylord Br**., laa. lUkwa Ijxaeim, H. ▼• Ml. Jll II, IM ivhicli they wore born. 8 that the whole man nan to spiritual^ and Lh. And Christ was life and also the life J lirst proclaimed by iii. 15: "The seed of t's head. Bodily lifo 1 Cor. XV. 22, 23 :— in Christ shall all be is own order.' And that believe, — to all i. 12: " IJntasmany power to become the cHcvc on his name." y unto you, he that )n him tliat sent me, t come into condem- iolife." John V. 14: 3 hour is cominpf, and le voice of the Son of W." That Christ is ad being made alive, dent by reading the Marvel not at this : 1 all that are in the ill come forth ; they rection of life ; and resurrection of dam- I have told you that hear my voice, shall lOur is coming when is voice, ana como 1. ii. 1) : " And you i in trespasses and death ; yet they had pirit ; and they who u'ist. 2 Cor. V. 17 : ew creature." This , or outward man ; SI but in the spirit, — the inwardmtLX\. Eph. iv. 23 : " And be renewed in the spirit of your mind ; and that ye put on the new man, which after God is created in righteous- ness and true holiness." Col. iii. 10: "And have put on the new man, which is renewed in knowledge alter the image of him that created him." These scriptures show most clearly that the image of God in which man is created, is in the spirit, and not in the hody. And that being quickened and raised to spiritual life, is a re- union witli God, through Christ, who is " the resurrec- tiim and the life." Hence, all who are thus raised to BiMritual life, and are made now creatures in Christ Jesus, are jjrcpared for physical death, in which they die in the Lord, and sleep in Jesus; and when the dust, or outward man, returns "to the earth as it was," the spirit, or inward man, goes to paradise, or Abraham's bosom ; as in the case of the dying thief and Lazarus. But those who die temporally while they arc in the state of spiritual death, are lost ; and while the body, or out- ward man, is buried in the grave, the soul, or inward man, is in hell; as represented by the rich man in Luke xvi. 22—26. The Bible informs us of things visible and invisible, to which mankind are related, and in which we are deeply interested. Col, i. 16 : " For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they bo thrones, or domi- nions, or principalities, or powers : all thi.igs were created by him, and for him." This world, and all things pertaining thereto, is the visible creation ; — the earth and seas are one vast stage on which is performed the drama of life ; and mankind are the actors on the stage in full view. But this world is antecedent to another, which is invisible to our cor- poreal senses ; but which is apprehended by faith in the infallible testimony of God. As St. Paul says (2 Cor. iv. 18): " While we look not at the things which are seen, but at the things which are not seen : for the things which are seen are temporal ; but the things which are not seen are eternal." The life of man is his working CE •^i^iiifK KUUM / / 29 day : he is not destined to remain always here ; but, as Job says, " to accomplish as an hireling his day ;" or as Christ says, " The night cometh when no man can work ;" evidently referring to our day of probation, which also is antecedent to another day, or state in the invisible world, which will never end. And our condi- tion in that state will be, in a great measure, consequent on how we have performed our part here. Mankind are, however, often spoken of in the Bible as actors on this visible stage, — as the visible corporeal man, — without any reference to his spiritual nature in connection with the invisible world ; and those te^jts are presented by some as proof of the unconsciousness of man between hia death and resurrection. Let us examine some of those texts, and see if they have any referer.co to man except as actors here on this visible creation. One strong text is (Ps. cxlvi 4) : " His breath goeth forth, he returneth to his earth ; in that very day his thoughts perish." What was the Psalmist here bringing to view ? He was evidently showing the difference between trust- ing in man and trusting in God. He had been praising God for deliverance wrought by him, as you will per- ceive in reading the two previous psalms ; and he be- fins this psalm with an exhortation to praise God. Then e says (Ps. cxlvi. 3) ; ' Put not your trust in princes, nor in the son of man, in whom there is no help." Verse 4 : " His breath goeth forth, he returneth to his earth ; in that very day his thoughts perish." The psalmist is here showing the folly of trusting in man instead of trusting in God. Even princes were not to be depended on, notwithstanding all their intentions or promises of assistance, their breath was in their nostrils, — held there by the will of God ; and when he taketh away their breath, they die, — they cannot do the act they promised, — their thoughts of assistance and protection have ceased to be, — have perished, — they have ceased to be actors on this stage, or visible world — they have gone to sheol, — the stftte of thp dpfid in the invisible world. Then he ^ys (verse 5) ; ♦' IJappy is he that hath the God of Jacob for hig help, whose hope is in the Lord his God." ^* '" It is ■mMi: *hotomount Pamphltt Binder iiylord Broa., Inc. Makers Syracufe, N. Y. HI. JM 21, 18M in is of ed of ■ere ied on ho ob S3 obvious that the psahnist is liere referring to the affains of this world, and of man as an actor here ; — the visible, corporeal man ; — and when he dies he leaves this world, and all his thoughts and actions in connection therewith, have ceased to be, — have perished. There is nothing in those texts teaching that when man dies, and ceases to be ;an actor ir this visible world, he will, in his spiritual nature, ceace to act, think, or speak in the invisible world. Again (Ps. civ. 29) : " Tliou hidest thy face, they are vftroubled : thou takest away their breath, they die, and Ireturn to their dust." In this psalm, and in the two ^previous ones, David is extolling the glory and the omni- vpotence of God in contrast with the whole creation, both animate and inanimate; which is dependent on him. By his will and pleasure they cerse to be ; and by the same the face of the earth, or this visible creation, is renewed. All this we fully believe ; neither does it in the least conflict with our views of the conscious state of the dead. Ps. xlix. 12 : " Nevertheless man beincf in honor abideth not : he is like the beasts that perish." In readin'g the whole psalm, it will be seen tnat the Psalmist is referring to man only as in this state, as hav- >ing no end, aim, or desire, but aggrandizement ; but ^ when he dies " his glory" will " not descend after him :'* 'he can carry nothing away ; but be in this respect " like •the beasts that perish." This is all in perfect harmony , with our belief, and does not in any way conflict witn our views of the state of the dead. Eccl. iii. 18 — 20: li" I said in mine heart concerning the estate of the sons i^of men, that God might manifest them, and that they fmight see that they themselves are beasts. For that • which befalleth the sons of men befalleth beasts ; even 'one thing befalleth them : as the one dieth, so dieth the I other ; yea, they have all one breath ; so that a man hath ino preeminence above a beast : for all is vanity .All go Ito one place ; all are of the dnst, and all turn to dust *again." Solomon is here speaking of man only as in ithis estate, — of his condition or position in this life, — as m actor here, — the perceptible man, — the organism of lust. And man in tliis estate has no preeminence above CE ROOM \s^ 24 the beasts, as all must die, both man and beast. Death is the great leveller : all must bow to his mandate : it ia the universal law of nature ; and when man dies he ceases to breathe, — the same as the beasts, — and he can carry nothing away ; but the man that was formed of dust returns to dust the same as the beast, — to the same place ; for all are of dust. But Solomon says (Eccl. iii. 21), the spirit of the beast goes downward to the earth too. That looks reasonable ; as that came from the earth. " God said, let the earth bring forth the living creatures ; and it was so." Yet Solomon also says the spirit of man goeth upward : that also looks reasonable. The spirit of man did not come from the earth. God formed the spirit of man within him by breathing '• into his nostrils the breath of life, and man became a living soul." And when man dies every part of him goes to his native (;lement (the dust returns to dust, and the spirit to God). And so does the beast, which all came from the earth, and all returns to the earth again. That is, obviously, the end of the beasts, as they will have no identity afier they are turned to dust. The attentive reader will perceive, in reading the book of Ecclesiastes, that through the whole book, with but few exceptions, Solomon is speaking of man only as in this estate, and of things connected with this life. Again (Eccl. ix. 5) : " For the living know that they shall die ; but the dead know not anything, neither have they any more a re- ward ; for the memory of them is forgotten." We think Solomon is here speaking of man in connection with this estate only. If he refers to anything more, then the sentence (" neither have they any more a reward") would teach that there would be no future reward, and consequently there would be no resurrection, which would be contrary to all Bible teaching. " But the dead know not anything." This text is considered posi- tive proof that the dead are unconscious ; but if so, we can also prove the unconsciousness of the living. 1 Sam. XX. 39 : " But the lad knew not anything." 2 Sam. xv. 11 : " And they went out in their simplicity, and they knew not anything." Here are precisely the same words use the tht gOT de£ in ^hotomount Pamphlat Binder Ibc jljrlord Bros< Mak«rt lyracufo, N. Y m. JM 2t, tm 25 used when speaking of living men. Does it mean tliat they are unconscious ? The true sense or meaning of the sentence is understood from the context. So in this sentence. (" The dead know not anything.") The man dies, — the spirit leaves the body, — and tlie body with- out the spirit being dead, the man has ceased to exist in this estate, as an actor here in this visible world : he has gone to the invisible world — to sheol — the state of the dead ; and the body, — the organism of dust, — lies silent in the grave, and knows not anything. But Solomon says in this connection, the spirit of man goetli upwards ; which is in unison with Eccl. xii. 7 : " Then shall the dust return to the earth as it was ; and the spirit shall return unto God who gave it." You will observe " the dust" returns to the earth as it was, — that it goes back to dust again, — to its original state ; but not so with the spirit, which returns " unto God who gave it," — not as it was, but as it is / the willing, thinking, reasoning, intelligent, conscious element of man's nature ; which, with the soul united, remains in conscious being, as the identity of the man, until the resurrection of the body, when God will give to every .soul his own body. Eccl, ix. 10 : " Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor know- ledge, nor wisdom, in the grave {sheol) whither thou goest." This life, as wc have observed, is our working day, — our day of probation. Then as actors on thi's stage, — this visible world, — what we have to do, either for time or for eternity, should not be delayed ; we should do it with our might, as we know not the length of our day of grace : it may be very short. If wo repent, and believe the gospel, we are prepared for hea- ven ; but if we die in our sins we are lost ; as at death we leave this visible world, and are transmitted into the invisible world, and go down to sheol, the state of the dead ; and as there is no repentance there, we will have gone to await our final retribution. " For there is no work, nor device, nor knowledge, nor wisdom, in the grave." The word grave here mentioned, wo are told, is translated from the Hebrew word sheol^ whichj how- > "X i ^ CE In ' ill i tJiOOM 26 ever, has a broader and more comprehensive significa- tion than grave ; which is the locality in sJieol for the body, — the earth being its native element, — it is all silence there, as the man that was formed of dust, re- turns to dust again. We know the nature of that loca- lity, as it is obvious to our corporeal senses ; but of the precise locality of the spiritual nature, or inward man. we know (comparatively) but little ; that being included with " the things which are not seen," with which we are connected. What we receive from revelation is in reference to man's condition, either happy or unhappy, in accordance with his moral state at death. We will examine one more passage, which is claimed as strong proof of the unconsciousness of the dead. Job. xiv- 7-12. Job is here comparing and contrasting the death of a tree, which has been cut down, with the death of man. " For there is hope of a tree, if it be cut down, that it will sprout again, anu that the tender branch thereof will not cease. Though the root thereof wax old in the earth, and the stock thereof die in the ground ; yet through the scent of water it will bud, and bring forth boughs like a plant. But man dieth, and wasteth away ; yea, man ^veth up the ghost, and where is he? As the waters fail from the sea, and the flood decayetli and drieth up ; so man lieth down and riseth not : till the heavens be no more, they shall not awake, nor be raised out of their sleep." We fail to see any- thing in this chapter teaching that mankind are uncon- scious at death ; but rather the reti^se. The diflerence here presented between the death of a i/ree and that of a man is, that man at death ceases to be an inhabitant of this present visible world, but has entered the invisi- ble state ; and the perceptible man that was formed of dust, " lieth down and riseth not till the heavens be no more ;" — that is his appointed time / he is not destined to still live again an inhabitant of this world. But there is hope of the tree that is cut down, that it will immediately sprout, and that the tender branch thereof will not cease, as now is its appointed time ; it is des- tined still to live on this earth, and grow up a tree like *hc^Oknount Pamphlat Binder irlord Bros., Inc. Hakeri lyracune, N. Y. NT. JM 2t, im 27 its predecessor, in kind ftnd quality ; that being its des- tiny as long as the earth remaineth. And upon what principle is there hope of a tree that is cut down, that it will sprout again ? Even in the life principle remaining when the stock dies in the ground, as in the case of the corn of wheat. If the life principle in the stock of the tree was destroyed, it would not bud, and no tree would be produced from the stock. Here we see foreshadowed, the principle of the resurrection, in the hope of the tree that is cut down ; the same as taught by Christ and the Apostle Paul by the metaphor of the corn of wheat ; the life principle, or man's spiritual nature, — the inner man, — lives unco God in the invisible state, while the body, or outwar i man, lies silent in the grave, and has turned to dust. Tiiis doctrine is clearly taught in the Bible, and believed by a very large majority of the Christian world. " So man lieth down, and riseth not : till the heavens be no more." It is assumed by some that this means the whole man, or as asserted by Mr. Grant (in his tract, entitled " What is man ?") : '" The (real) man lieth down and riseth not, till the heavens be no more." But that is not correct ; if so, then the Bible would contradict itself, which cannot be. Moses says in Psalm xc. 10, speaking of the brevity of human life : " The days of our years are threescore years and ten ; and if by reason of strength they be fourscore years, yet is their strength labor and sorrow : for it is soon cut , off, and we fly away." Here Moses says that man at death flies away. Job says, as above quoted, that man at death " lieth down and riseth not till the heavens be no more," &c. Here is a seeinin^ contradiction ; and it would be really so if, as some assert, " tl^ j whole man was made of dust, and the whole man returns to dust again." But when we understand the Bible account of the origin and nature of man as given by Moses and Zechariah under the inspiration of God, that God crea- ted man in a threefold capacity, with body, soul, and spirit ; — that the body, or outward man, was formed of the " dust of the ground ;" and that God " breathed into his nostrils the breath of life ; and m&n became a CE iKooM ill 28 living soul;" — when God formed the spliit of man within him ; then there is no contradiction, but perfect har- mony. Mao, who is a compound being, is here spoken of abstractly. Joh says : " Man lieth down and risetU not," &c., speaking of the corporeal, or outward man, as ^n actor here, — tlie organism that was formed of dust. Moses says, " They (our days) are soon cut off, and we Hy awayP "We know it is not our body that flies away at death, as that lies down in the grave, where it is all darkness and silence. And the personal pronoun we is here used, which cannot mean our breath. Surely onr breath is not we ourselves. Moses says, We fly away y evidently speaking of the inward man, or the soul and spirit which was formed in man at his creation (created in the image of God), and which survives the body at death, and ascends to God, either to be admitted into paradise, or consigned down to hell, as the fallen angels were, to await their judgment at the last day. The con- scionsness of the dead is clearly taught by Jesus in one bhort sentence, in connection with the raising of Lazarns. John xi. 25 : " Jesus said unto her, I am the resurrec- tion and the life : he that believeth on me, though he were dead, yet shall he live." "He thoX helieveth ;^^ — not he that did believe before he died ; but " he that be- lieveth (now), though he were dead, yet shall he live." Yon see it is in the present tense. Thus we learn from tlie Bible that believers who have died in the Lord, still believe in their spiritual nature which lives unto God in the invisible world, rejoicing in the full assurance of triumphant faith in Christ, who is the resurrection and the life, that he will at the appointed time raise their bodies from their long sleep of death ; when they will " be fashioned like unto his glorious body," to die no more, but to lire and reign with him forever and ever. How comforting, how heart cheering, how consoling to the christian pilgrim in these days, when the dense fog of materialism is spreading all around, to lind inter- spersed all through the inspired word of God, such clear testimony of the spiritual nature of man, as a conscious entity which survives the body at death; thus most totomouni Pamphlet Binder irlord Bre«., Ib«. Makeri lyracune, If . Y. m. m 21. tm lan within jrfect har- 5re spoken and lisetli ^ard man, jd of dust. flF, and we flies away re it is all loun we is urelj onr fly away ; e soul and n (created le body at litted into len angels The con- 5U8 in one ■ Lazarus. resurrec- hough he eveth ;" — le that be- he live." arn from Liord, still unto God iirance of ction and lise their hey will to die no md ever. isoling to lense fog lid inter- uch clear 3onscious lUB most 1-1 29 clearly demonstrating that death itself cannot separate them from the love of God, or from communion with him which they have through Christ Jesus their Lord. Elder Grant ridicules the idea of a disembodied spirit. He says in his tract, entitled " Spirit in man," page 28, " When pneuma is used to denote a being, it never re- presents a disembodied one, or something that has been embodied, and is now existing in a conscious state away from its physical organism. We hold that such a belief is unscriptural, unphilosopliieal, and absurd." Here wg see wa^Ha^t WW depicted in its most odious form, extend- ing, by implication, even to the divine being. IBecause, if God exists without a body, or material organism, there is no absurdity in the belief that he can and does cause beings which he has created, so to exist as well ; and we will presently prove such a belief to be scrip- tural. We read in the Bible that "God is a spirit;" but it is not written there that God is a lody, or that he has a body or a material organism. Mr. Grant further says, — " He talks at random who speaks of disembodied beings. He might as well speak of riding bodiless horses, or ploughing witii immaterial oxen." His lan- guage evidently shows that the man is completely en- shrouded M'ith materialism ; ho can (apparently) con- ceive of nothing being effected without it, and that spirits are mere myths. He differs, however, from some. Let Isaiah speak on this point (cluip, xxxi.) In reproving Israel for their folly in forsaking God, and going down to Egypt for help, ho says : " Now the Egyptians are men, and not God ; and tlieir horses fl:e5h and not spirit ;" obviously implying that spirit {not flesh) is power ; which is most clearly demonstrated by tlie fact that God, who is a spirit^ created the vast universe of worlds upon worlds, extending through boundless space, and there upholds them in their regular order without materialism. God often uses material agencies to effect his purposes here ; but not always ; — evidently to teach us that it is not a necessity with him, but his mere pleasure to do so, as he can accomplish his designs without as well. And farther. God can endow the spirits which he has created, ca CE LOOM mn ]\ 80 with power to perform any act he pleases without mate* rialism. Angels appeared in material form when they were sent to warn Lot to flee from Sodom; and the cities of the plain were destroyed with material fire. But what material force or power came in contact with the walls of Jericho when they fell? We answer — None, Then what was the power? We answer — It was spirit power ; either by God himself, or by some of the innumerable retinue of spirits which attend him, awaiting his commands. It ill becomes poor fallen man to cavil with the most sublime truths of God's word, because he meets things therein revealed which he can- not understand, as though he would circumscribe the omniscience of Deity, and vainly and presumptuously attempt to measure the infinite knowledge of God by his own finite comprehension. Wq would advise such men to prayerfully read the thirty-^qvih chapter of Job, and ponder it well, that they may Thereby receive in- struction. Solomon says (Ecel. x. 5) : " Thou knowest not what is the way of the spirit." And again, when speaking of the death of man in Eccl. iii. 21, he asks the question, " Who knoweth the spirit of man that goeth upward ?" That knowledge is beyond the grasp of the finite mind while in this mortal state. We would therefore repeat the question. Who knoweth ? And here will we leave it, until we pass away from this terrestrial sphere, into tlie invisible state ; then shall we see as we are seen, and " then shall we know even as also we are known." As we have sliown from the clear testimony of the Scriptures that mankind have spirits, and that these spirits are intelligent, conscious entities — that they are we, ourselves, and that at death we jiy away ; we shall, from Bible authority equally plain, proceed to show where we fly, and also that we will be conscious entities there, when our bodies are silent in death. But before we proceed we wijl here remark that we are frequently told that Luther, the great reformer, believed and taught the unconscious doctrine. We will give a short extract from Luther's Commentary. On page 25 he says, refer- ring to Abel : m ';-^;.;. *holomount PamphUt Binder fiord Bros., Inc. Maktra lyrtciiM, IT. y. MT. Ml ti, im 31 " Therefore God is the God of the dead ; that is, oven the dead live, and having God caring for and preserving them in another life, far different from the corporeal life in which the saints suffer affliction. The dead Abel lives, and by God himself is canonized in another life, a better canonization than ever they received whom the Pope canonized. His death was indeed horrible, but it was a truly salutary death, since he now lives a better life than before. I^or in this corporeal life he lived in a sinful state, and was obnoxious to death ; but that life is immortal, and without any sorrows, corporeal or spiritual." This extract shows Luther's belief of the conscious state of the dead. And we tliink it must be the belief of all who understand the account given in the Bible of the origin, the nature, and the destiny of man. "We will now examitie some scriptures which refer more directly to the nonscio^is state of the dead. Luke ix. 28-31 : " After these sayings, he took Peter, and John, and James, and went up into a mountain to pray. And as ho prayed, the fashion of his counte- nance was altered, and his raiment was white and glis- tering. And, behold, there talked with him two men, which were Moses and Elias ; who appeared in glory, and spake of his decease which he should accomplish at Jerusalem." Now, we presume, all believe that Moses is dead. We read in Joshua i. 1, 2 : " The Lord spake unto Joshua the son of Nun, Moses' minister, saj-ing, Moses my servant is dead." Yet we are here informed that Moses was one of the men who were on this occa- sion talking with Jesus. And we know, on Bible autho- rity, that Moses had not then been raised from the dead ; as Christ had not died, and consecpently he had not risen from the dead. For we arc told in Col. i. 18, that Christ was " the first born from the dead." And also in 1 Cor. xv. 20 : that He was " the first fruits of them that slept." Then Moses could not have been there in the body, but out of the body ; or as Paul says, " Absent from the body, and present with the Lord." The inward man was there talking with Jesus, while the CE lUOM ^ii},.^}f : •;•>;»' fill .! , outward man was in the dust of the earth, — in the grave. Some say that this scene was a supernatural vision, such as i'cter saw in Joppa, of the great sheet let down from heaven ; and that it was a representation of the futijurc kingdom of Christ at the end of the present dispensa- tion, after the resurrection, when Mosea will be raised from the dead. But we affirm that it had not the least semblance of Peter's vision seen in Joppa, as you will clearly see by reading the 10th chapter of Acts. Peter had fallen into a trance; and in that state he saw the supernatural vision of the sheet let down from heaven, whereas this scene was a natural sight or vision. Jesus had taken his disciples with him np into the mountain, there to pray with them, when they saw this great sight. And Moses and Elias were there, conversing with Jesus about his decease which he should accomplish at Jeru- salem. Had this scene been a representation of the kingdom of Christ in the distant fnture, at the end of the present dispensation, after the resurrection of the dead, they would have been pixisented as looking away back througli the vista of time, to a remote period of the past, and speaking of his crucifixion as having been accomplished some thousands of years previous. This, however, was not tlx) case : they were looking forward to a future prospect, even to his crucifixion, which was yet to be soon accomplislied at Jerusalem; and which was the subject on which they were conversing. There- fore, the transfiguration of Christ, and the glorious appearance of Moses and Elias on the mount, could not have been a representation of the kingdom of Christ, after the present dispensation, but of the kingdom as it then wa.-, and will he until the end. Mos'es appearing as the representative of all those which die in the Lord, and Elias representing those who have been or will be translated without seeing death, and Christ appearing as the Saviour of them all. The next passage we will examine is in Luke xvi, 19-26 : " There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day. And there was a certain beggar named *holace where there is " no know- edge, nor devise, nor wisdom." It is evident, from the language here used, that the man is bewildered in the dark maze of materialism, which is the very place in which we might expect to find him, when reviewing hh starting point on this ques- tion — What is man ? Ilad he gone, as he should have done, to the head of the fountain and drank in the truth as there revealed, — that God, who is a spirit, immortal and invisible, created man iu his own image, after big likeness, with a spiritual nature, immortal and invisible, he would not have got into such a quandary, laboring 60 hard to explain away the teaching of Jesus in this most solemn and instructive lesson, which was intended to assist him out of the dark labyrinth in which he is lost. To us there is no mystery, no diflBculty ; it is all clear and plain. " The rich-man died " and was buried, and in hell he lifted up his eyes, being in torments." Here, as in many otlior places, the figure synecdoche is used. It is a correct figure of speech, which is in common use, and has been in all ages, in which a part is spoken of as the whole, or the whole as a part. Elder Grant intro- duces this figure of speech in his tract, entitled " Soul, what is it ?" page 8th. He there says it often occurs in the Bible. We thank him for this admission, as he being the acknowledged leader and champion of their cause, those of the same school with himself cannot, reason- ably, object to its use here. Jesus here says, " The rich Ice |rqqm I 86 man also died." Death passing upon the whole inr.n, dissolving him, separating his corporeal and spiriLial nature. Tie then speaks of man abstractly : " And (the corporeal, or outward man) was buried." " And in hell he (the spirit, or inward man) lifted up his eyes, being in torments." Here, by this figure of speech, speaking of a part as the whole, the body is called man, and the spirit is called man ; or as Paul says, speaking more ex- plicitly, the outward and inward man. The Greek word hades is here rendered hell, not grave, as is its corres- ponding Hebrew word sheol, wliere it is said to be all silent. Then we perceive the Greek word Hades to have different significations, the same as any other Greek word. We are told by materialists that the Hebrew word sheol, and its corresponding Greek word hades, means the grave, and nothing more. But we are plainly taught, from the whole tenor of the word of God, that they have a more comprehensive signification, signify- ing the state or condition of the whole man in the in- visible world, between his death and resurrection, — an intermediate state of separate existence ; and death is the avenue or entrance thereto. Death, as we before observed, passeth upon the whole man, dissolving himj separating his corporeal and siiiritual nature, in which abnormal state ho remains until the resurrection ; and the body — the corruptible clement — returns " unto the earth as it was," and the spirit — the incorruptible ele- ment — " returns unto God who gave it ;" and is then disposed of in accordance with hi& moral state at death ; which is clearly presented in the narrative or parable now under consideration, and fully sustained through- cut the Scriptures. The state of the righteous being further manifested by the terms Paradise (Luke xxiii. 43), and Heavenly Jerusalem (Heb. xii. 22-24), where Jesus the mediator is, — they liaving dejtarted to be with Christ, which is far better than to abide in the tlesh (Phil. i. 23), being absent from the body and i.^e8ent with the Lord (2 Cor. v. 8). And the state of the wicked is also further made manifest in 1 Peter iii. 19, by the spirits in prison. Thus this narrative or parable of ^hotomount [[Pamphlet Binder fiord Bros., Inc. Matcen r«cu«e, 3r. Y. MT. JM 21, im the rich man and Lazarus, is a concise yet clear repre- sentation of the state of the dead between death and the resurrection. It is an awfully solemn and deeply interesting lesson. May we learn therefrom to how in humble submission before God, and through divine grace seek a preparation for death, that we may escape the ore and be admitted into the full enjoyment of the other. We are often asifcd how it is that the sonls of the departed are enjoying happiness or enduring suffering before the judgment. There are many equally impor- tant questions asked about things not revealed. But in answer to this question we would say, it may be, for aught we know, upon the same principle upon which the angels that sinned were cast down to hell, and are there reserved in chains of darkness until the judgment. And the happiness of the righteous is consequent on their moral state at death, — the end of their probation. They are happy in the conscious knowledge of their acceptance with God, having, before their departure from this world, received the spirit of adoption — God's spirit witnessing with their spirit that they are the children of God, and having been sealed with the Holy Spirit of promise, which is their passport into paradise. Like- wise the suff'ering of the wicked is in consequence of their condition at death — they being then dead in tres- passes and sins, and unreconciled to God, they remain as the fallen angels do, awaiting the judgment; also being conscious of their guilt and condemnation, under the frown of God, represented by fire, as a symbol, de- noting their intense suffering. The next point we will examine is the case of the thief on the cross, as recorded in Luke xxiii. 42, 43 : " And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. And Jesus said unto him, verily I say unto thee, to day shalt thou be with me in paradise." Here Jesus teaches the same doctrine of the conscious existence of man after death, as both Jesus and the thief died on the selfsame day. There is, how- ever, an objection raised by some against the punctua- CE LOOM I 38 tion in tliis sentence. We are told that the comma should be placed after the word " to day," thus : I say unto thee to day, shalt thou be with me in paradise ; which they say means that Jesus on that day made a promise to the thief, which would bo performed on some future day, even when he would have established his kingdom on the new earth after the resurrection ; affirm- ing that to be a common mode of speaking in that age. I say " to day," or " this day," this or that shall be done at some future period. And to establish that posi- tion they quote from Deuteronomy, in the patriarchal age, which was fourteen hundred years before New Testament times, through which period the mode of speaking may have materially changed ; and further, we find no such modes of expression in the New Testa- ment agreeing in point with those passages which they bring from Deuteronomy in the Old. Jesus very fre- quently uses the phrase, " I say unto thee," or " I say imto you ;" but never I say unto thee to day : — that phrase cannot be found in the New Testament. Wo will note one passage similar to the one now under con- sideration, having the same meaning. Luke iv. 21 : " And he began to say unto them, this day is this scrip- ture fulfilled in your ears." This expression was uttered by Jesus at the commencement of his public ministry, and the other at the close, when hanging in dying agony on the cross. The phraseology in each is the same, and both have the same meaning ; and there would be as much propriety in changing the position of the comma in the one as in the other. In the first it would change the declaration of Christ into a question. " He be^an to say unto them this day, is this scripture fulfilled in your ears." And in the last it would also change the precious promise of Christ into a question, by denuding it of its qualifying word " to day." " Shalt thou be with me in paradise." (We have not used the note of interrogation in these examples, as we wish the words, as they are placed, to give their own sense, as was the case before punctuation was used.) It is extremely painful to see the precious words of the friend of sinners *hotomoun< *amphl«t Binder riord Bros., Inc. Maker* jrracu$e, W. Y. ni. iU 21, 1901 99 thus distorted, in otder that it may accommodate an unsound theory. Elder Grant further presents ex \ple8 of more recent date to support this hypothesis. Ke introduces Webster and Choate. But these examples are against him. Let these orators speak for themselves. " I speak to day for the preservation of the Union." — Webster. "To day, fellow citizens, we alt^o speak for the Union." — Choate. Here Mr. Webster announced to his audience that he would perform a certain service. What was that service ? It was to deliver an oration in favor of the Union. When was it to be performed ? " To day ;" on the day the announcement was made. " To day I speak for the Union." It was the same with Mr. Choate. Here the attention of the assembly was directed to the time the service would be performed, and not to the time of the announcement of that service. It was precisely so in the case in question. Jesus made an announcement to the dying penitent. What was that announcement ? A precious promise. When was it to be performed ? " To day ;" the day on which the promise was made. " To day shalt thou be with me in Paradise." Mr. Grant adds another example to his list, of still more recent date. He says, " When we were at Sandy Hill a few days since, a minister rose and said, ' I ex- pect to night, to get into the kingdom.' " Then he adds, " Put the comma after ' €xj?ect,^ and it means he is going to the kingdom before morning." This appears to be an example of their own manufacturing, — a dernier resort to establish their claim to remove the comma in the pas- sage under consideration ; but the artifice is too trans- parent to escape attention ; — tliere would be no difficulty in their manufacturing such examples by the score in the present day. Well, we will leave them here for the present, with all the consolation they can derive from thus trifling with the Scripture, and pass on to the next objection ; which it,, that " Christ could not be in Para- dise on that day ; as all that constituted Christ died on the cross, and laid unconscious in the grave until the third day." Worse and worse ! Not satisfied with CE >OM 40 depriving the Jews of salvation by the great gulf fixed ! but they would now sweep away the very foundation of every christian's hope, by virtually denying the divinity of Jesus Christ ! If all that constituted Christ, at death became unconscious, or was deprived of conscious being, he could not have been divine ; but if he was God mani- fest in the flesh, he was God and man, in m^'sterious union joined ; and if all that constituted Christ died on the cross, and was laid unconscious in the tomb, then Deity must have died. Monstrous absurdity ! We are not left, however, to be perplexed with such wild specu- lations. Let us go to the word of God. Heb. x. 5 : " Wherefore when he cometh into the world, he saith, sacrifice and oft'ering thou wouldst not, but a body hast thou prepared me." Does not the pronoun me signify something censtituting Jesus besides the body ? A body hast thou prepared for me ! John ii. 19-21 : " Jesus answered and said unto them, destroy this temple, and in three days I will raise it up. But he spake of the temple of his body." What is here represented by the pronoun he, who " spake of the temple of his body ?" Was it not something constituting Jesus more than the body ? And was not the pronoun /. who would raise up the body after three days, something beside the body ? Yes, verily ! It was the Deity of Christ, — the divine essence of the Godhead, blended in the human flesh, — the body that was prepared here ; and in like manner are the spiritual and corporeal nature of man united. And was this body — this temple — destroyed ? O yes ! We see the same Jesus extended on the cross between two thieves. And Jesus, who said, when man kills the body he cannot kill the soul, said to the dying, repentant thief, to day shalt thou be with me in Paradise ! Yet we hear these objectors saying, " They could not go to Paradise on that day, as it did not then exist ; that there was no place for it, as Paradise is to be on the new earth, which cannot be until the heavens and earth have passed away, and the new heaven and the new earth are created." ITow do they know Paradise did not then exist, or that it does not now exist, and that there is no place for it ? miouni iPamphItt Binder iriord Bros., Inc. Makers r«cuiie, N. Y. 'PAT. Jtt 21, ISM ^1 Does the Bible teacli ns so ? Can they teV ns where it i8 in the Bible? — the chapter and verse' —we would like to read it if it is there. We want aP the informa- tion we can get on this subject, if we car get it from a correct source : we will accept the BibI ., which is the best authority. But this is the first pk ie in the Bible where we read anything about Paradise ; and Jesus told the dying malefactor that he should be •'Aih. him there on the day on which he was crucified. The next place we read of Paradise is in 2 Cor. xil, 3, 4 : "I (Paul) knew such a man (whether in the body o^ out of the body, I cannot tell : God knoweth) ; how he was caught up into Paradise, and heard unspeakable words, which it was not lawful for a man to utter." Here Paul, in harmony with Jesus, speaks of Paradise existing in his da}^ These are two witnesses as to its existence. And where does Paul tell us Paradise is? He does not tell us its exact locality ; yet he says it was up from the earth, — " caught up into Paradise." Then it was not in some subterraneous place under ground, as some of the ancients believed. Well, we should expect that under the glory and splendor of the gospel dispen- sation, the light M'ould be more clear and manifest to them who had embraced the light, than away back in the dark ages, under the types and shadows, which had now disappeared. It is away back there, in the dark ages, under the Patriarchal and Mosaic economy, that the supporters of the unconscious doctrine have gathered their principal arguments to support their theory ; yet the scriptures which they have collected from that source, when thoroughly investigated in the light of fjospel truth, will not bear the construction which they lave put upon them, but are in perfect harmony with the consciousness of mankind between death and the resurrection. The third and last place we read of Paradise is in Rev. ii. 7 : "To him that overcometh, will I give to eat of the tree of life, which is in the midst of the paradise of God." These three passages are the only places where paradise is mentioned in the Bible ; and it is here calleci d3 ICE [ROOM ;il^ 42 the paradise of God ; and Paul says it is up from the earth ; and he speaks of it and the third heaven in con- nection with the same circumstance, as if they were connected, or were in the same locality. We read in three different places in the Revelation of Saint John, that the Holy City, — the New Jerusalem, — is in heaven. John the Divine saw it there, and tells us its size, — " twelve thousand furlongs," — which is fifteen hundred miles square. And when he in vision saw the new hea- ven and the new earth, he saw the Holy City descend- ing out of heaven from God. Then it must have been there, or it could not descend from there. As to how long it had been there we are not informed : it may have been there ages of ages before this world was crea- ted ; and we presume that city is the paradise of God ; as the tree of life is said to stand on either side of the street of it, and the tree of life is in the midst of the paradise of God, Therefore, Jesus having said to the dying thief on the day of their crucifixion, "To day shalt thou be with me in paradise," which, with Paul s testimony, teaches plainly that paradise did then exist ; and having no revelation to the contrary, wo believe it still exists, and is the abode of the saints who have de- parted this life, — departed to be with Christ, which is far better than to abide in the flesh. The next passage we will notice is in Rev. vi. 9, 10 : " And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for tlie word of God, and for the testimony which they held. And they cried with a loud voice, saying, how long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth. And white robes were given to every one of them ; and it was said unto them, that they should rest yet for a little season, until their fellow servants also, and their brethren, that should be killed as they were, should be fulfilled." Here again we are taught that the soul is in conscious being after the body is dead, which is in harmony with all the teach- ing we nave yet examined ; and this is a counterpart of the teaching of Christ in Matt. x. 28, and in perfect I Pamphlet Binder flora Broa., Ine. Ualun , racu»e, N. Y. m.m 21. im 43 unison therewith. He then told his disciples tliat they would be hated of all men for his sake, and some of them would be put to death. Then he says, " Fear not them which kill the body, but are not able to kill the soul." This scripture teaches very clearly that when a man is put to death, it is the body only that is killed, and not the soul ; which is most fully proved by the passage now under consideration, in which we have presented to our view the souls of them that were thus slain for his sake ; and they are in conscious being, and are heard inquu'ing of God when he would avenge their blood on tliem that dwell on the earth ; which language most certainly implies that they (the souls) were not then on the earth. The harmony of these scriptures with all that we have examined, must, we think, be apparent to every well informed, sincere inquirer after truth ; yet there are many futile objections presented in connection with this subject, which are calculated to perplex and mislead the unwary. "We are asked if these souls had blood ? We answer yes. When they were living on the earth, body and spirit and soul united, each belong- ing to the other as the whole man, they were put to death ; and their bodies being killed in accordance with the teaching of Jesus, the blood shed from their bodies was their blood. Again we are told these souls appear to be in a very suffering condition, — crying' under tlje altar. We, however, can see nothing in their cry indi- cating sufferiiig, — inquiring of God when he would avenge their blood. I)o these objectors think that every thing in heaven is stationary, and that the inhabitants thereof are always in the same attitude, and occupied in the same employment, without any variation ? These objections, with many others of their kind, with which we are met in this connection, we consider puerile in the extreme. Some say the scene here presented was on the earth ; that it was the scene of the execution of the saints when they were slaughtered, and that it was their blood crying from the ground, like that of Abel. But the Bible tells us it is in heaven. Then let us adhere to the Bible, and go to it for proof. Kev. iv. 1,2:" After Ujom } 44 this I looked, and, behold, a door was opened in heaven ; and the first voice which I heard was as it were a trum- pet talking with me ; which said. Come up hither, and 1 will shew thee things which must be hereafter. And iramediatelv I was in the spirit ; and, behold, a throne was set in heaven, and one sat on the throne." Here we have a continuous description, in several chapters, of the heavenly world, with its arrangements; and in the 8tli chapter, 3d verse, we read, " And another angel came and stood at the altar, having a golden censer ; and there was given unto him mucli incense, that he should offer it with the prayers of all saints, upon the golden altar which was before the throne." Thus we see that the Bible account is, that the scene here de- scribed by John was in lieaven and the altar under which he saw the souls, was the golden altar of incense which was before the throne, which, we think, does not indicate a suffering condition, but rather a magnificent state of glory, altliough John seeing them under the altar may be indicative of the nature of the tribulation and suffering through which they passed into that state of bliss ; and they were told to rest yet " a little season," until their brethren were '* killed as they were." And how were they killed ? We answer — In their bodies, the man or the woman was killed on the earth ; and so will their brethren here mentioned be killed in like manner in their bodies ; and many have been thus killed as they were since this word was written, and are there now with them that tlien were killed, awaiting the re- demption of their bodies from the grave. And as these souls could not be killed, they are spoken to as the iden- tity or rerpresentatives of the bodies whose souls they were, which had been killed. The same as Abraham addressing the rich man as a man who had died. " Son, remember that thou in thy lifetime receivedst thy good things," implying that he was not now in his lifetime, although in conscious being in soul, but not in body, — the death of the man being a dissolution — the separa- tion of the body and soul — the outward and the inward man. So the souls of Christians, as the identity and Pamphitt Binder liylord Bros., Inc* L ^^!"n V / 45 representative of tlieir bodies that have turned to dust, are, in figurative language, spoken of as asleep in Jesus. Sleei) is represented in the Bible as emblematical of death. It is an apt emblem well chosen, as it most clearly exemplifies the death state of man. When a man is asleep he knows nothing of what is transpiring .^ around him ; his body is inactive, but the spirit is eiiae.eLtiTi' His thoughts are constantly roaming ; often he can remember these exercises in the shape of dreams, fre- quently quite accurately, sometimes less distinctly, and at other times not at all ; yet we say the man is asleep, meaning the whole man. So when the term sleep is applied as a figure to the death state of man, it means the same thing. The body is motionless, inactive, dead ; and he, like tlie man asleep, knows not anything, yet the spirit is active and conscious ; but the man being dead, the spirit has moved to another sphere, — the dust returns to the earth as it was, and the spirit returns unto God who gave it. Therefore as the man who is asleep is in- sensible, and knows nothing of what is passing around him, while his spirit is active, whose thoughts cannot be confined by the dormant power of sleep, but roams at large in its own domain, so when man dies he knows nothing of all sublunary things, but lies silent and in- active in death ; and the corporeal man, the organism that was formed of dust, returns to the earth as it was. But as in the case of the man asleep, the spirit or in- ward man, although subject to the power of death in the dissolution of the man, yet cannot be held in his dark domain, — it cannot be brought within the precincts of the grave (as that is not its native element), and there lie dormant like the body ; but as the .nirit in the man asleep, it remains conscious and active, and soars away to its native element, and remains in accordance with his state at death as the identity and representative of the man at the resurrection. Let us read a little of what the Bible says about them which die in the Lord and sleep in Jesus. 1 Thess. \y^ 14-16 : " For if we believe that Jesus die4 ^ncl rQS^ again, even so them also which slgep \^ J^sus will Go4 LUOM 4e bring with him. For this wo say unto you by the word of the Lord, that wo which arc alive and remain unto the coining of the Lord, shall not prevent them which are asleep. For the Lord himself shall descend from lieaven with a shout, with the voice of the archangel and with the ^rump of God ; and the dead in Christ shall rise first " Ilere the apostle, in speaking of the Lord coming down from heaven to raise the dead, says he is bringing with him them which sleep in Jesus. It cannot be the bodies of them which sleep in Jesus, for they have returned to dust. And the Lord is said to be now descending, &c., and the dead in Christ shall rise first, — not have risen, — but shall rise ; yet he is bringing with him them which sleep in Jesus. Then these wYiich God brings with him when he comes to raise the dead which are in the Lord, are the souls, the conscious, spiri- tual natures, which have been living unto God in the invisible world as the rej^resentatives of the bodies now to be raised from the dead. How beautifully and clearly this Scripture coincides with the illustration given of the resurrection, by the apostle in the metaphor of the grain, in the life principle remaining as the identity, which God brings with him when he comes to raise their bodies from their long sleep of death, when he giveth to every soul his own body. Again, Paul, still speaking of the sleeping saints, says, " For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ : who died for us, that whether wo wake or sleep, we should live together with him." 1 Thess. v. 9, 10. Thus showing that those which die in the Lord, and sleep in Jesus, still live to- gether with him in the invisible world. Again, Eph. iii. 14, 15, " For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth are named." Who is this familv in heaven and on earth? It is evidently the redeemed fa- mily — the purchase of the Saviour's blood — who are God's adopted children, " heirs of God, and joint heirs with Christ." And that part of the family on earth are those who are walking by faith, pressing forward to the Pamphl«t Binder •ylord Broa., !■*• ! 47 prize; and the part which is in heaven, are those which We departed liis life, in which are inchided the spirTta ot the just made perfect, spoken of by Paul, in Heb 12tli chapter; in which ho gives anotlier description of the heavenly state as it then was, and will be until the bion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels • to the general assembly and church of the first-born which are written in heaven, and to God the Jud"-e of all, and to the spirits of just men made ncrfect : aifd to Jesus, the mediator of the new covenant, and to the that of AM ''^"^'' ^Pc^J^eth better things than This is not a representation of the heavenly state as it will be after the end of the present dispensation, as Jesus will then cease to act in the mediatorial office; there wi 1 be no need of a mediator then, when the day ot probation has ended, and he will have delivered " up the kingdom to God, even the Father." But Jesus is in the heavenly Jerusalem 7imo as mediator; for he ever liveth to make intercession for us ; and the spirits of the just, who have departed this life, are there, as Paul says, absent from the body and present with the Lord-de- parted to be with Christ, which is far better than to abide in the flesh. " But ye are come to mount Sion," &c. Paul's lan- guage here is expressive of the past, the present, and the luture, though snoken in the present tense. He was speaking of the old and new covenants. In speaking of the old covenant, he speaks to them retrospectively. Hot je are not come unto the mount that might be touched, &c., referring to the time of the giving of the law frommount Sinai, some fifteen hundred years pre- vious. He was not reminding them that they were not now come to that place, viewing the terrific scene wit- nessed by their forefathers; but he was reminding them that they had left the old covenant, which was there and then established, and had embraced the new covenant which had mm? been " established upon better promises," <. i*. • I*. < / luoM 48 referring them to the scene of the new, as being estab- lished in lioaven, whither Jesus the forerunner hatU for them entered : and as they had embraced the new cove- nant, through which they were seeking that better country, which is an heavenly one, Paul speaks to them pros2)ectiveIy, as if already there — mrhudly there. And iiere we have a representation of the heavenly world as it then was, now is, and will be until the end of the pre- sent dispensation ; at wliich period the drama of life on this terrestrial ball will close — the day of probation will end. Jesus then will leave the mediatorial throne, and in majesty appear as the Judge of quick and dead. And when he comes to raise the dead, he will bring with him the spirits of the just, as the identity and re- {)resentatives of them who sleep in Jesus, to claim their )odies raised in glorious form ; made like Christ's most glorious body ; raised a spiritual body to die no more — this mortal having put on immortality, and death, the last enemy, being destroyed. Then may the whole man united shout aloud the joyful exclamation, " O death, where is thy sting ? O grave, where is thy victory ?" But the wicked also are to be raised from the dead. Actsxxiv. 15: "For there shall be a resurrection of the dead, both of the just and of the unjust." John v. 28, 29 : " For the hour is coming in which all that are in the graves shall hear his voice, and shall come forth ; they that have done good, unto the resurrection of life, and they that have done evil unto the resurrection of damnation." Matt. xxv. 46 : " And these shall go away into everlasting punishment, but the righteous into life eternal." Having now considered to some extent the subject contained in the question. What is man ? by examining the Bible account of the origin, the nature, and the des- tiny of man, as contained in the scriptures which we have found relative to the subject, we think we have been fully sustained in our position. That man having been created in the image, after the likeness of God, in a threefold respect, with body, and soul, and spirit ; that he is a dual entity, having a plurality in his being ; a 1 BIndtr ■ylord Bros-. !■*• |yracu»«, «• « • 49 coi'poreftl and spiritual nature, blended in one man ; and that these two natures separate at death, when the dust returns to t ^ earth as it was, and the spirit returns nnto God who gave It — which, with the sonl, surviving the body at death, remains united — the inner man, or the conscious identity of the man until the resurrection. Yet we are told that tins belief is uuscriptural, unpUilo- sophical, and absurd. .!> m As to its being uuscriptural, v^-e believe that to be an assertion without any foundation in truth. As to its being unphilosophical — to this we plead ignorance, not being a philosopher, and there being difterent kinds of j>hilo8ophy. Paul cautioned the Church at Colosse against being spoiled through philosophy ; and we are told in Acts xvii. 13, that he liimselt was encountered at Athena by certain philosophers of the Epicureans and of the Stoicks, who denied the resurrection which Paul preached ; as their philosophy led them to disbelieve in the existence of spirits, which is the only principle upon which the resurrection was taught. Ana we are en- countered in the present day by a sect who, though they profess to believe in the resurrection, yet they deny the very principle upon which it is based. And as to its being absurd — it may appear so to those who think they have, by their philosophy, found out that God is a ma- terial God, and that he created out of the dust a mate- rial man, in his own niaterial image. Then as the nmterial man is corruptible, they thereby, as Paul says (Horn. i. 22), " Professing themselves to be wise, became fools, and changed the glory of the uncorruptible God into an image made to corruptible man." But the Bible says, " God is a spirit^ And we see no intimation there of his materiality. We are neverthe- less told by some that God is represented as having face, eyes, ears, mouth, hands, arms, and feet, «fec., which ex- press his materiality. We affirm that these are figura- tive expressions^ through which are conveyed to us the ways of God, in figures familiar to our corporeal senses. If these expressions manifest his materiality, he is also represented as having feathers and wings. Ps. xci. 4: LuOM 50 " He shall cover thee with his feathers, and under hia wings shalt thou trust." Then if man was made in the material image of a material God, why is he minus these appendages? We are told in Heb. i. 3, that the &'on of God was the express image of the Father. Then if he appeared in this world in material form, as the eospress image of the material God, where were his wings and feathers f Thus, by understanding these expressions to represent a materiality in God, they would be driven to monstrous conclusions. We think it very evident that it is by false philosophy and a misconception of the oracles of truth, and by mis- construing its sacred teaching, that such conclusions are arrived at, as the materiality of God, and the materi- ality of the whole man ; that the whole man was made of dust, and that at death the whole man lies unconscious in the grave. Let us look at a point or two of Mr. Grant's examina- tion of this question. In his tract, entitled " What is man ?" page 10, he says, " Let us look at a few records of death as given in the Bible. ' For David, after he had served his own generation by the will of God, fell on sleep, was laid unto his fathers, and saw corruption.' " (Acts xiii. 36.) Then he says, " From this scripture we learn tiiat whatsoever constituted David, ' fell on sleep.' " Again he says, " Some tell us David is in heaven. Let Peter testify. ' Men and brethren, let me freely speak unto yon oV the patriarch David, that he is botii dead and buried .... For David is not ascended into the hea- vens.' " (Acts ii. 29-34) Then he asks, " Can any thing be plainer ?" We answer — We think that nothing can be plamer than that these scriptures which he has quoted, are irrelevant to the subject under consideration : they are not at all applicable. Peter was not attempting to teach what man is ; whether he is a mere animal, or whether he had a spiritual nature. But he was proving to the Jews, from their scriptures which they professed to believe, that Jesus, whom they had crucified, was the promised Messiah ; and David, being a prophet, spake not 'of himself, but of Christ, as in Acts ii. 35 : " Thou shalt •V, . i« '' Binder aylord Bro«., !»«• ,'e »g 61 not suffer thine holy one to see corruption ;" which pre- diction was verilied by the fact that the same Jesua which they crucified, rose from the dead on the third day, and did not see corruption ; of which fact he and the other apostles, and many others, were witnesses. Tlien he (Peter) says, verse 30, " David fell on sleep, and saw corruption." Verse 37, " But he whom God raised up saw no corruption." It is \ery clearly seen, by reading the two chapters throughout, fro'-n which these quotations are taken, that Peter was preaching the resurrection of Christ, and not the nature of man ; and the quotations here used are inadmissible, as in the sub- ject before us they prove nothing. Again he says on page 11 : " As we have looked at the simplicity and plainness of the Bible on this point, we have often wondered why all do not see it ; for there is no truth in the Scriptures plainer to our mind, than that the whole man dies, and remains dead until the resurrection ' at the last day.' Hence it follows, as Paul says, if there is no resurrection of the dead, they also which are fallen asleep in Christ are perished." Then he asks, "Does perished mean gone to glory?" We answer no ! but if, instead of taking a part of the 13th verse of the 15th chapter of Corinthians, and con- necting it with the 18th verse, ho had read the whole connection, we would see that the reason the apostle assigned for their perishing was, that their faith was vain, and they had died in their sins. If this is his method, — that of taking detached portions of Scripture and connecting them together, and turning portions in- tended to teach a certain doctrine, from their legitimate and straining: them to prove a doctrine with course. which they have no connection, as in tlie case of David referred to, — he can make the Bible teach anything. We all believe that David died, and the perceptible David that was formed of dust, was buried and saw corruption, and has not yet ascended into the heavens ; yet when David died the spirit went to God ; and as he died in the Lord, the spirit which is the inner man, went to paradise ; and the body, the perceptible Jesus, rose i^yif:^ pE piOOM _^ ' .--.J 52 from the dead oti the third day, and saw no corruption. And when, iu his resurrection state, with spirit and body united, he appeared unto Mary, he said unto lier, " Touch rae not ; for (as Peter said of David) I have not ascended to my Father," speaking of the tangible body, or the whole man united, using tlie same figure of speech as in the case of the rich man and Lazarus. (Toucli me not.) Mary could not touch the invisible internal man who went to paradise on the day he was crucified ; then it is obvious that he spake of the tangible body, or outward man, which was raised ^rom the dead, and had not yet ascended. We will quote one more text. It is not found in the tract referred to, although it is one applying directly to the subject. It is a voice from heaven : we will surely all believe that voice. Kcv. xiv. 13 : "1 heard a voice from heaven saying unto me : Write, blessed are the dead which die in the Lord from henceforth." From when ? From henceforth — from the time of their death. And what is it to l>e blessed ? It is to be happy, enjoy- ing felicity. The American Bible Union have rendered the passage thus : " Happy are the dead which die in the Lord henceforth." Then the dead which have died in the Lord are happy, enjoying felicity. Surely that cannot be unconsciousness ! Elder Grant says the death- punishment of the wicked is unconsciousness; he says the wicked do not receive their punishment until they are dead, and that then they are unconscious, and eter- nal unconsciousness is eternal punishment! In all can- dor we would ask : Are happiness and punishment synonymous ? The voice from heaven did not say, " Write, the dead who die in the Lord will be happy after the resurrection," but happy henceforth. The voice from heaven did not say, " Write, the dead who die in the Lord shall be punished henceforth until the resurrection, and then be happy," but happy are the dead who die in the Lord henceforth? .:im ,»?..(>.) This text alone is a very clear confutation of the doc- trine of the unconsciousness of the whole man, from the time of his death until the resurrection of his body from Binder ■ylord Bro«.. !■«• Makert Hyracuie, N. Y. 'rn.jfasi.im 58 the grave ; and it Is in perfect harmony with all the scripture we have tbund relatin<; to the origin^ nature^ 2k\\^ destiny o{ \n'M\ \ in wliicli the doctrine of tho c.on- aciousness of the dead is most clearly taught, and iirmly established, wltliout the ahadow of a doubt. lirethreu and sisters, beloved in tiie Lord, we firmly believe, and helievijig we rejoice, that the Bible teaches that death itself cannot separate us from the love of God, nor from the enjoyment of His love, which is in Christ Jesus our Lord. CORNELIUS CONNOLLY. Psalm cxlti. I'll praise my Maker with my breath, And when my voice is lo.st in deatii, Praise shall employ my nobler powers ; My days of praise shall ne'er be past, While life and thought and being last, Or immortality endures. Waits. ERRATA. On page 11, 11th lino from bottom, for " Chist," read Christ. On page 17, top or lirst lino, for "grain or seed," read germ or seed. Twenty-fourth page, 2d and 3d line from top, for " It is the universal law of nature," read It is the universal law of nature, consequent on the fall of man.