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' ' . \ . ; ^^H^m. -.1. .,:>■,, ^,r .• ^ ^ ■■ '■ ..Jr ■ ■ • 91 ^\\e collar bolts c6nnect tliu l)rat'ket8 between tlic tran- soms and>trail, their collars keeping it rigid. The trail piece lies between the brackets at the point, and rivets pass throngh the whole. This piece eiids in an eye, to go on to the limber hoyk,.aud is steeled to prevent wearing. A bearing piece of steel is bolted nndeV the end, and a plate is bolted above to prevent damage, if the limber ia driven over it. ^ » The axle-tree bed is of wr;^nght/iron, and forms, with the axle, a beam of box-girder section. The axle-ti*ee forms • the bottom/ of the box, a-^'picce of angle iyon rrveted^along each side of tliebody the sides, •while the top is formed by a plate riveted along the npper sides of the angle iron pieces. The whole is fixed into recesses in the brackets. Avliere it is secured by being rivet- ed, to the frames of the latter, by angle iron stays riveted to itself in rear and ^o the frames, and by tensile stays, from the shoulders of the axle-tree, to the same. A strengthening fplate is riveted on the inside of each bracket, extending from tlie bed to the rear transom. The carriage is fitted w^ith capsquftres and keys, metal sockets to receive the trunnions of the elevating gear, a hand- spike ring, trail handles, range plate, and a lot of other small ones. The elevating screw, which is known as the Wli it worths pattern, Plate VIII., is attached to the gun in the usual way by a bolt and is worked by a metnl*nut through whi{;h it passes. Bevel teeth are cut upon the • lower part of the nut, into which a bevel wheel upon a horizontal spindle gears. The nut and bevel wheel are contained in a wronght- iron box, having a trunnion upon each side, by which it is supported and can oscillate between the brackets. The lid of the box is secured to the bottom ,by four long screws and has a lubricating hole in it for oiling the bevel wheels through, which hole is filjled by a metal screw to keep dust and grit out ; a drip hole is made in the bottom and the h. % 5i;crf')t':z^^.<^G7 -'36t. ,*• *V, •■ jf i^ v'* ■■'•«[ SepT 2 6 1910 Z^*: S3:523:- PPRESENTED BY ^ N'l /2^tjc^ (3^/Le^ * 7^v ^y**-^**«— <- ^ <3 oa r^ interior is coated with red I6nd, The spindle of tlio Level •wheel passes through a metal bearing or honeh in the right trunnion of tho box and upon its extremity outside the right bracket of the carriage has a metal hand wheel by whicU it is worked. To removp the box from tlio carriago tho lid has to be taken off, the pin holding the spindlo pulled out, and the spindle withdrawn. The second tran- som of the carriage has then to be removed, after which the bolts of the sockets being^tiken out, the box with the sockets can be moved to the front, and the former freed from the latter. : I - *• The axle-tree boxes are arranged to carry two rounds of case and small stores. The lijtl serves as a seat whpn re- quired. The boxes form seats, with back and foot rests. The limber is also chiefly of iron. It is formed of three futchells, a splinter bar with two stays, a platform board, a slat, an axle-tree bed witli^ limber hook, axle-tree and wheels. . The splinter bar is of plate iron, bolted to the futchells and. strengthened by a stay of round iron from the extrem- ities to the axle-tree bed. The axle-tree bed is deeper, but of lighter construction than that tor the gun. The futchells of tee iron are let into the bed, below the top plate. The limber hook has three long arms, by which it is rivet- ed to and also held at the proper distance from the rear^f^- the bed. It is steeled. The platform board of asli, and foot board of elm, are placed on top, and fastened to the futchells. The slat is placed in front, between the splinter bar and foot board. The shafts are the field shafts off and 'near, of ash. The off shaft has the part bet ween%pl inter bar and axle-tree, of iron, to give room for the wheel to work, it being fastened for ordinary draught outside the wheel. The limber is fi.tted for either single, double, treble or bullock draught. Limber Murk II. A- ■. , F^ KEFEl "An mandu .^tL^ ■ # . ' » ■ FACTS AND THEORIES AS TO A FUTUKE STATE: 1) THE SClllPTUllE DOCTRINE CONSIDERED, ■WITH n?=- KEFEllENCEfifcllKUENT DENIALS OF ETERNAL PUNISHMENT. By F. W. grant. > "And this is love, that w« wiuk aftor His commandments. This is the com- mandment, that, as ye have heard from the beginniu-, ye should walk in it." -i John 6. I> NEW YORK: M. CATHCART, 20 FOURTH AVENUE. • TOllONTo. t'AXADA: S. W. HALLOWS, 308 YONGE STREET. " IS79^ — : '■iS.- . «•!• Dl.NlAL OF EtKIINAL 1*1 N IMIMKNT PAirr I —MAX AS IlK IS. CFrAPTKU. I.— Is Tin; JJoDV Ai.i,?. 19' II.— Man a Tkium: Bkinm;. . . .... 29 I II. — Th i: Sim i;'it of (iou. . - . . . Sfj I\'.^ — Tin; Si'iinr OF Man ... .... 44' \'.- Tin; Son. . . ,. 53 \'l Fl .NrTIoNs AND ItKFATlONSHir.s oF SoUL ANi> Sim KM. ,-. \ . 6vi A'll. — Soul ANi> Ski.i'. ^ . 72 VIII— TiiF Fall ' ... 80 IX.— M^an}^ I{fl\tion.T'»'V«f-/5,'«^.'<.".'ll!!WpK?« E?- n ■• •-•■■• •■'-^fLj ■• -TulfPURlFICAVTIO^ \^V KLKSsfKa OF - jW -Till- Xkw Ti:sTAMi% r^i'^Tiox of tiik -TnK Ni;\YTK^AMKNTSriyi'trKHs .v?^Tu TllK .IriMlMlvNT OF qp-^WUlM.l) . . .270 -Tin; K):!>i;nui;rTiH^)p^^ift'>^K>^'i"- • • • -JiixJMK^S^f: WhkAnI^^jiat? ., . . . -Tin: Doom v'i' Satan \ • • • • • • • ^ • • • • -Gkiienna ...... ^- •.•."; K^. •';^'^'V.' '■■.■ f- -Tin: AiMMAi.vi'Ti<%Vi>»loNs.-i-V^-,y S -Tin: Ai'ot .vi.vpTK Vi%ox^:-^:i>^ , ^ -Tin: AiM)( Ai.^ itk Vi.sruNH?--')r -•' EVKKLASTINO Vl-NISIImI^T ' I N >I ^Tl"- XXV. • • -■ ^ v.-. ^ . . . -i-l'* ^••Tm: (Josi'KL OF Moim:' .... -i^^ '■ •■•I i^i^ 300 30;") 319 33H 3r>0 — AsNnilLI>T-H»'lOUATH.M: M ^-M n. DlNN'S Thkoiiy XXXIX.—" Tin: l{i:sTiTUTro ,1 v OF Ai.L Thinos.",— Mu. .11 Ki:s XL. "Tin: l{i:rioN • XIJII.— La.-T Wo'uDS^VCnri ANNlinLlTlONISTS. . XLIV.- I v>T WoKDs unii Ui;.«^TouATi(»\i.vis. . . 3Sl 30( 41.") 4:M 4 so 4SS ■1 91 *>»■■■ ui; ■OF ■ J'W ' ... . !iy(#- II i: . . . 2(50 . . . 270 " . . . 2h;{ . . . 291 . . . 300 ■ *.. ■ ^. 319 ° 33H ^ 3r>0 \'ri'. v. h:}') M u. ... 3S1 . jy . . . 397 ... 4i:. . . . . 431 . . . . 4;M STS. . 4 so rs. . . 4sS •■•I -<^ ■^ ^' A-- r ■4. ■ • 'Vt' / v ■.^^-. J. . ■* ■^.v " »■/ i>iih: ■M^\.^ )E. ' ^ M • ^ 4v .c^'i.;^■;•4 J* .*■*■ ■■^i "if—" TnK present warUjii llu' roved to satisfv the real need of the soul and ijieet the natural thoughts and questions of the mind. ^ Scripture thus proved will be its own best evidence as a Divine revelation. Xo doubt there is abundance of exter- nal witness to its truth; but the surest of all is its own direct testimony to man\ heait Oi^ud conscience. — Without e PREFACK. Scripture he is au enigma which his own wit cannot explain : he knows not from whence he came or whither he is going ■ he knows neither .himself nor God. With Scripture, " light is come into the world;" and what makes all things mani- fest needs not, although it everywhere finds, a testimony outside itself. Truth speaks for itself -" commends itseW to every man's conscience in the sight of God "-although the true it is who alone will hear it. In the following pages, then, the doctrine of Scripture is what is first examined, not merely negatively an answer sought to certain views. -The statement of the trut,h is the only proper answer to the error. This the writer has sought everywhere to keep in mind, while yet endeavoring to meet whatever has been advanced on the other side as fully as possible. Especial attention has naturally been given to certain writers who are most prominently identified witli the theory of annihilation oh the one hanther ; and their own here shall Among i* his argu- )T0 fully to he present printed an " Lit«} and •a])le space. r whom He blessing ol INTRUDUCTION FOIIMS OF TIIK DKNIAL UF KTERNAh PlINISII^fE>^T. In' entering upon a subject like the present, it will be\ desirable in the first place to get as clear a view as possible of what is involved, the. questions it is proposed to answer. The denial of eternal punishment has two main forms, that of annihilationism, or, as solaie prefer to call it now, "condi- tional immortality,'* and that of the final restoration and salvation of all men. Of these two there are again several mpdifications, and even (contradictory of one another as they may seem) amalgamations. Each of these we must Iwiefly notice. Annihilationism is at the present moment very widely spread, and there are perhaps few Christians who have not in some shape or other already met with it. It is a dish dressed up by skilful hands to suit very different tastes. From Dr. Leask and the various writers in the " Rainbow " to the editor and contributors to the Ghristadelphian ; from Mr. Morris, late of Philadelphia, to Miles Grant and the Adventists of various grades, it is found in association with very distinct and very opposite systems of doctrine, from Trinitarianism down to the lowest depths of Socinian and materialistic infidelity. But, on this very account, it will be^ well to look at it, not only in itself but in its associations, to lead the minds of those who, meeting it in more dec§nf, form, may be in danger from its plausible sophistries, to ap^' prebend what it natur a lly connects itself witfi and prepares ; IJSTTRODUCTIOK. - 4* the way for ; and, mt)reover, to arouse the minds of Christians in general to a ^ense of the practical beariijg anfl results of an evil which is spreadinfij rapidly, and lifting up its head in ttnlooked for places. This may bo my justification, if I should lead my rean»»um-ed njaterialistic section of this sdipol (which we may call the Trinitarian^school of annihi- lationism), and with whom, though differing in many ways. General Goodwyn fiifds his jdaee. The * Adventist "' school, on the other hand, with some exceptions, are not only ma-" terialistic but anti-Trinitariai> also : to these belong Hudson, Hastings* and Miles (irant. Christadelj)hianism is all this and more, a system in Avhieh no clement of real Christianity Messrs. Hiitlson and llustini^s are l<> s(»iin' «\\l«'ii( «'.\f»'|»iiori.s. -X- 1 i r. ■■■I I- t^:. iNTkODUCTlOy. V Christians results of its head in r.y reaf annihi- my ways, ■' school, only ma-'^ Hudson, s ail this ristianity lit ions. remains behind. They liuve riglitly, therefore, given up the name of Christian. ^ ! The psychological (iues|iou is that upon which these writers diil'er most among [themselves. " Some believe in a true trichotomy of body, j soul and spirit, as Mr. Ueard; some are dichotomists, believing the spirit to be superadded in the case of the regenefate, as Morris of Philadelphia; most are, as already said, matei-ialists wholly. I shall notice briefly the main distinctions on these points. ■ ' 1. And first as to the spirit of man. Mr. Heard in his "Tripartite Nature of 3Iaii " maintains its substantive exist- ence in all men, as that which implies " God-consciousness," " which the brute has not. In the unconverted it is deadened and inert, but quickened by the' Spirit^of God when we are born again. With him, as to the latter part of this, Mr. • White agrees, although he can speak of " the royal qualities of spirit, whatever tiny may be " (!) /y^ a queen-bee, " which incite or enable ber to takejthe lead in migrations or swarm- ings,'' (!!) so that for him j^can scarcely imply what it does for Mr. Heard, and its possession or not by man would seem to be of very small account.* He allows it to be, however, in him " of a superior order, as ' the candle of the Lord; ' he has more wisdom than the beasts of the field; neverthe. less he shares spirit with all animated uatures.'f Mr. Morris, oirlhe other hand, believes that the new na- ture communicated in regeneration is alone " spirit " in the proper sense. The word is used as to ilie mn-egenerate only for the " motions and emotions of the soul." Li Eccl. xii. f he thinks rnach should ratherbe"breath,"orif not, « it may be used to signify the motion of the soul in passing away ' and passing into the custody of God ! ''+ Passing downwards towards the naked materialism in ^which this doctrine ends, we find General Goodwyn also main- ' taining the addition of the spirit to man in regeneration only.^ ^ ^ . *Lifr in Chris},, p 18 f P- ol ~ % WhalTs U:m% pp. m ;^^, % Tn liis " Iloloklpri.-i." * r-.g4jyiK.M:^ Jt-^Sj^^ f?he\£!j 10 INTKODUCTION. Jt Mr. Constable's doctrine, gravitating evidently toward* ♦Christadelphianism," is that the "spirit " {riiaeh or neaha- nah)\n man is the Spirit of God, yet it is identified by iim also with the ''breath of life; " the cause of animation to th^ body.* God withdraws this at death, and the man breaks up an^ dissolves away. This view Mr. Warleigh (whoto Mr. White stj^les " an able and resolute thinker ") ha« adopted, differing "only in this — that in the case of Christian believers, the Spirit, which he describes as the Spirit of Gody becomes according to him a disthict individ- ual spirit of the man separable from the soul ; and he thinks that this "SpiritL" with all the attributes of an individual ' r&ind, survives in paradise till the resurrection, when it riyoins soul and body at the Lord's coming. t w' i^otmany degrees below this comes .the materialism of a certain class of A(Iventists, who maybe fitly represented by the editor of the '[ World's Crisis," Miles Grant, of Boston, Mass. He deniesi that the spirit is other than the breath in man, and that it is " the thtoking accoufttable part, or that it ever did or over will thinK."J And this leads him to the denial of the personality of the Spirit of God also. He i 1 ■ says :^ "2. The Word spirit . is used to denote an influence proceeding />om a being. Hence we read of the Gomfort;,er or Holy Spirit, that * it proceedeth from the Father.' In mesmeric operations there is a spirit proceeding from the operator to his subject, by means of which he controls him. All men and animals e.xert this influence more or less.'' All Adventist aiinihilationists are not as gross as this. Messrs. Hudson anct Hastings, for instance, are not material- ists to this extent evidently, although in the same boat with those that are. Messrs. Ellis and Read, in a book which has gone through at least six pditidns, on the other hand, are as oui-spoken as IMiles Grant. They lay down these propo- ffluons :|| _^ 1 . ' • In hia treatise on " Hades." XU"ot«d from " !''<"<* in Christ," p. 298, n. \ Spirit in Man, pp. 31 , ."52 — ^ib. pi. !| Bible 4- Tradition, pp. 13. 8 4-87. 'f-r tly towardfl ch or neaha- ilentified by >f animation h, and the [r. Warleigb e thinker ") he case of Ibes as the net individ- id he thinks I individual an, when it riallHm of a resented by of Boston, le breath in art, or that him to the . also. He n influence Gomfort;,er 'ather.' In J from the ntrols him. • less/' ss as this, t material- boat with ; which has and, are as Bse propo- n.pp. 31,.'}2 INTBODUOTION. 11 ^ Fmt, we BhaU prove from tlie Bible the corporeal„lieing and mortahty of the soul, and the nature of the spirit of man, which spirit, not being a living entity, is neither mortal nor immortal "f"<^^ (spirit) is derived hom^uah, ito blow,' and nesme,* to breathe (!) pnmarily si-nifies 'wind, air, breath'; but it is sometimes used to signify a principle, having some relation to/ electricity, diffused through universal space, a principle thai stimulates the organs of men and animals into activitv, and which 18 used by the animals themselves to control their voluata^ motions. . . . This principle, being the principle of life in all features, is in the hands of God and controlled by Him, hence in Him we live and move and have our being ; and God is the God of the spints of all flesh ; when God taketh away His Spirit and * His hrenth-i. e.. God's Spirit and God's breath-then man retumeth to his earth and his thoughts perish. " " From this it is scarcely a step down to Christadelphianism the system of the late Dr. Thomas and his followers. Their views have been little, if at all, noticed by any who have taken m hand to reply to annihllatlonist doctrine ;t yet there IS reason to believe they are spreadmg, not only in the United States, but also in Britain, where mdeed, their first originator had birth. The system is acknowfedged in the Utle page of a book that lies before me, by Mr. Roberts of Birmmgham, England, their present leader, to be "opposed to the doctrines of all the names and denominations of Christendom. They adopt professedly an Old Testament basis and deny almost all that is distmctive in the New • d/J'' '^.^k'^i" ^^''\*^" personality of the Spirit, a personal devil,andthe heavenly portionof the saints. ToquLfrom Mr. Roberts' book,t they believe that " the Father is ? filr nftr A^^'f ''^' '^ ^"° ^'' ^^ ^^^^i" i° the creative i iocalization of His will power, by me^ s^ofHis^MrepSr^ «nl^^r '"'^" ^"^ ^ -^^^'^-' ^- ^^-^n^point of t Twelve Lectures, pp. }H(), 140, H",, which fills heaven a.i.l c-arth." 'Vhey l.elieve in ''a Lamb ol Oro.l, guileless from his raten.it y\ and yet inheriting the human sm-nature of hi.s nrotlur. " IJ„f, being free from ac- tual sm, " He could meet all the elairL of Gorl's law upon that nature, anVl yet triumph over its i,peration l^y a resur- rection from the ///^/ of the soul beincr^n nature distiiict from thel.ody, but doiiies " a purely .bsem bodied coiidition.'t ' 1 "«'y t«'8em- Ordinarily for common n.atcrialism, the soul is the animal , life, as With Mr. Constal,let dow.i to Mile. Grant & It is a View u-hkh has the ni'erit of simplicity at least, and a pa,'- ^ tial foundat.oii .n Scripture also; but in this application as falsehooT '''^'''' " "'""' ^'"''''' ■'"'*' '"'•'^ ^'" '" *^««»"t« General Good wyn differs from this, and his view seems peciharly his own. The soiil for him i. '• that combination of parts of the nou^r man, which is the seat of the mind and a^ections, and, having the- breath of lite, gives action to the otiter members of the body.'H That is, the soul is appar- - ent y the lungs and h6art and their connections ' A fourth and a final view (very near akin to Goodwvn's) IS commcjn to Messrs. Ellis and Jiead, and the Chds3eb phians alike. With these soul and body are one. " A liWnl bony. The word so.il," says Roberts, " simply means a breathmg creature." "That whi.-h it u. u • , ^foa I'l .., ^"»t ^^"'^-h It ilescnbes IS spoken of as capabl.of hunger(Prov. xix. 15) ; of beingsatisfied with food Lam. .. ll_lf)) ; of touchinga material object (Lev. v ;i; of ^^p" '""^ 't ^"^" '^"' ^^^"'- "--^)5 "f -«^-g out of it (Psa. XXX. . ), etc. It is never spoken of as an im material,' immortal, thmking entity. . . It is not only repre- sented as capable o'f death, but as naturally liable to it " etc ** The questions as to the soul are s,ifficiently plain in these quotations. ^ «.««dc [0.S 1 . * Debt anrl Grace, p. 2*>n. ♦ t SrripUiVe Doctrine of Future Punishment, pp. 93 141 ' - r '!^K. t !'::''"'• :j-::^""-^^-^-^ition. irElpisI.rae1. weh-c T^echir.'v, |,[, .■■{•(^ ^o JLJIl :^i / 14 iNTnonurxroN, fhf ' ^l^^'i^! ^"^"'^ '***^ "^ ♦^^^ ^'^ked, these writers have .tiie mem of almost complete harmony. The wicked ar.In be "bun.t up»,to be-cxtinct," " destLyed utler,;'' in h : sense of it, " blotted out of oxistonoH" etc tL ul this. Eternal l,(e „ eternal rxislence. and tluH alone the r-!^ .r J ^ f ""'"""""''"™ 'n »"="-r(moN.v 16 , mtc.ro«t.a,>,l .,o..e^m with them, a,„l th«« w« may have to ilo with them. ' '" The Beco,„l «cho„l is „,ainly a Oerma,. importatioH, where .t ean boast the names of Rengel and Neahder, of Tholuok and 01ehi.>,«en. Through Maurice and others it has gro™ mto notonety in Engl=„,d, and Dr. Farrar's well-known ser- of Etema IIo^,e," have ,,u. 1 hem before the masses in a way to attract almost universal attention. His book has little in It thM ,s or,g,„aU.owover. being in large part a reproduction of one by .Mr. Co.v, of N ottingham, in which the three words "damnation," "hell" ,.nd " everl.asting '• are challengTt mistrans at,on., in the .same w.y as they are by Canon Ial" A th,rd book, ft„,n which Mr. C„.v him.,elf ..onfessedly .o muc . ,s ,h,.t of Mr Jukes, u.ore broadly heterodo/th,^ either, oven to denying iu the Swedenborgian manner the reaurroction of the dead.? , Atonement is idso se.^1 1 h.s work „n restitution ; « „„save,l „,a„ in Gehenna be- comes /.,., „„„ siu-offoring.^ an,l rises „,, to God, wht as to' rnTCph-'Vr 'V""""' ''^P™'"' ''»'h and j„dg Messrs. Coxandfarrar ,lo not indeed reproduce but the thought of .atonement is not in .heir bo„ks,[and t is fair to nfer that it ,s not in their minds. Saintly Luis for d7 F heir samt mess secures; In,, f„r „,„„,,•. „ »,,, ^'r fn there may be no remedy but Ionian m-e.,! True, it isthete of God 8 love though „, Gehenn.,, b„, Clirist did not die that they might have that. ""^ uie ., Com,,. Snlra.,,,. M„„,,i, p„. ,,„.,,, J ^ -"; __ . - / f main -Se»."FternaIIIn,„.,-i,..86,otc. c Id tXTRODUCTlOK. (( These thVcebook-, "Etenml ll„,,e,- ''tiuhator he liestitut on of All hm • ,. ^^"'vaior >resentative of .r • ^ '""^'«' »»•'»/ >e Ihirl^ "t-qmiative ot this nsm.r s,.k„«i /w .. ,. -^ repreqentat will not all< difficult 18 risintr Mundi,"* "fe'«, maybe fairly taken as school. Of these Canon V or himself to be classed as a Universal 'arrar may only passages stan I iii^fi listt T wo 18 way, although these may make ashamed, no doubt- bur h !" ^'''P'' *^'^* ' it. When Scripture is td^^^^^^^^ cannot. ^'^'''' ^'^^'''^ ^''e few hopes we which i, a sd^CThl'i:;:^!'':?''."!'*'' """«»■" ■•epresent a theory of , ,e rttitirn V ,". '"•<'«'»'•'•. ""'I urge G„.rs tein/„.e SavCoT „"»„;" Z'T K '"'"^ men should be saved Ffr.rr,.i J ' '^ ^^''" ^hat all rabbine, and which unifP« tK, '''''''''''''' ^^^^^''tam restoration. TheLX "s ^Mr IJ ^'' T''''^'^^ ^^ Mng followers among f;.mc'?il'r 7 ''"""' ^"^ ^--- ^•ng reauy met f„ .meeting tho e o 1 .V "' ' '""'^' ^t, Arguments Farrar. his disciple, botlV b^etter kn^v^ " '"'"' '"^ ™^«^«^' - «f Canon tMr.^Giemance also refuses n.eter„; by ^''i^of h"or al^m";:^ »>au> spoken « " ■ S ec cl . a,.ter xxv. of o.is h^fc ' ^' ' "^ '" ""^ ^''" ""iverse at fo Fi he hii at E> coi / ^i at ses ^W' »tor Mundi,"* lirly tak(;n as ^imon Farrar Jalistt Two though these »ge," so that a hope that east indulge w hopes we school have all things," , )roader, and t'rse. They kill that all eternal, and rhe phrases as " ages," vever long, s and Cox, 3trine of a • mercy of mercy. se points, of certain ation and and he is,, fiihilation- arguinents >r of Canon ath spoken lui verse at /I INTRObtJCTION. 11 Death ,,ot L, c," to rq.laeo it by a„„tl,<.r c.n.itlcl "Hope for our Kaco,',„ which ho advocates Mr. DunnV theory Jrom ,t I learn that Mr. Dobncy ha.s also given in hi» ad .os.„„ an,l that Mr. Hudson accepted these views before h.s death. Mr. Storrs also, writer „f the "Six Sermons "is at present advocating them in a paper entitled " The Bible ..^■' °r.? "f ^f*'* (q»"« 'igl'tly) the pre-miUennial commg of the Lord, but wrongly connects this with a general resurrection ; after which Christ will be asain presented to the wielded by the elect church, and then re ^tCoWl rr' ""; ''•"■ ""'" "'"""°'»S ""^"-""^ there IS the lalce ol hrc and annihilation. A recent tract, now being circulated in the United States, modifies this statement by confining the number of those cvangehzed to those who had not heard the gospel in their ormer h,e on earth, and adds the conjecture (startlinriy sugsesfvem v.ew of Mat,, xxiv. 26) that Christ may already be upon J'«.^. •'"»« know of the doc- trine, whether it be ujUllPr' ■ (♦ rv 0' I •». \"^'"- ■I i^- f'lf }'m" nflicting Htate- omfort of our 3w of the doc- ^R, FACT8 llNB THEORIE AS TO A miTUKK STA FAKT l.-AfAX AS HK IK i- >,''» ()HAl4"KR I. % THK niW V ALL ^ Ix the language of absolute mfmriali.m th6 body is the il^hole man. It may need breather/' spirit " (in the Thomas- |ite se^se) t^ make it capable^ of ftUfilling its fi&tions, but |m materialistic language, thoifght, reasonr mind>aie proper- I ties pertaining to "brain in human form," Dr Thomas |gravely adduces Kom. viii. 6, where he translates r6 ^,o- frvua r,s y. , the " thinking of the flesh," as an ii^refrag- kble proof that the "/..A ist/urthMinr, srd^stanee:^ i 7 the brain; whieh, in another place, he adds, the apostle terms the fleshy tablet of the heart." (!)* I .orily quote t\u7 ^""'"^^^ h«^^ thoroughly with them the lody '" ""-^ ^^ '''"""^ ^^^y «••*>' was such before the breath of " ' ■" ■ r ,/ . ■ . ■_ _ ■ /"Elpislsrael/'p. k). , " - t Roberts objects tiat it i. ,m>i deHned whether .. livu.c body is :r;:L::j:"L::!:-i^-!^- '----^-^-the.^^^^ i s th e whole r n . , . 1 'liaii.aiid are wonderin" what obierfinn »o»Hheor.v, l,e cannot iv„„l r^sarding ,„„ ,!,.,„„ ,„„,,.„, „,, ^^'^^ N ^1^ % ^w^ ^ ■ fe ■ -^ i ^ I ■ ^ ■ ^^ %Tho ■| ;:$ ■ ^, • ^> " ii 1, .1' •. * ' . ''±1" 1- ,; . ,;?' • :- ■ ■..:^\^- iriiily lioriiB. S f " |Tho A tolMJ It now tettcwl under liydr«u!lc [m^wrn to iftup'rttii and tlmt thur© i» no loaktj?©. *Tko ^b^U vmt ii HOW turni'd over to the length of 32 in , tor«|n iniw' (ni tlie«« gmm the /iwcA coil in enUed the B tuK,) pljvloualy made of two eoll«, und h giw chan- nel ,»,r •»"• ^•»***' '•* *'"^ n»'»"»»^'y """""^^ '*'" ^ ^"''*'' conununl-^ eating by ttar grooven at the end, with the gan ew;ai)«. If anythinj^ given w»y about tlic breeeh end, the g^^capo* and given warning. ,Ji'Mlk The tube i« n.ade double at this parC, so that 'wflP'*^'' layer give* way the gan may eucape without biifiFilig the giiii ; |uul aUo it enable*, by the »lirinking on of the Ii ttibe, griiftter ntrength to be given to thi« part. The whole tube is tlbn tine turned to proper diinenaii.ns, allowing a little play Iwiween it and the cusing, bo that it can be easily forced in. Great car© in taken that the bretsch end of tube bears fairly against the bottom of the bore. The curvof part of the end of the barrel is made with a longer radiun than the oorresponding curve in the cast iron, the space between preventing a wedge like action, tending to split the casing. When the tube is adjuHted, the collar is screwed in at tlnj muzzle, and the hole bored under the trunnion*; and a wrought iron pin screwed in. The bore is thou rifled, with three small gl^|ove8. * The old vent is closed by a wrought iron ^crew plug, and the now vent drilled a little IVoiu. the breech end. A BtalM. f %■ Veat. Jdit - 1- I: !■ it r "» ^ ao u FACTS AND THFOIIIES AS TO A FVTUUE STATE life was breathed into him. ^'D list thou art" expresses ^ ^ f:i' what ,c i» i,, hi, wh„h, b..i.,g. Say« Mr. Cons„.l,U. « God formed man of the dust of the ground. Here hV me the HiLTf U^" '^""'t'^l'"^" thi', for God tolLs uf o "^^^iireneriv "^h ''' .'?°"*-'"""' "'"' ^ '''"'' "^ V'tal- , fe energy, ihe «/r + tk ». c , ^ •>•- tlb.,p.5. tPeathnot L!lv..l:iM.H..p.4-> 1 STATE. irt " expresses msfiiblo, " Got! •e wc liave tlie yet this figure tl tolls us so «k, or feel, or i nit ion of the Constable, as . Thomas and he breathing ler the breath dnd of vital- ly— the dust fly again ^IkJ^ liis old cori- ily they have "Wfiere,"is tlie book of 11 is made of, declaration, mded. The one side of inconsistent thus repre- ristendom.'' Hot inhabit '0int ii(»r the & THE BODY ALL? ''^'9: believe to be the very foundation stone of -m nm«,- ' ^ amount of false doctrine. This talse phiL:^h;;c:Xl ^ . human nature has tainted the theology of centlri!i.I-"%. JVow, how IS It possible that Mr. Constable h.« : ^en that this "current opinion of Chr^;::^/^^^^ ' ^ r 'v^ ' ' ^'' ^" '*'^ ""« «'<'« F»««a.res such a! , those he quotes, which seem to make the l,o,lv Jl th 1 I many oh the other side that would on,. I ' '"'^ I I'l^^x^?''^'''''^ '^iniive.':!^^::^" ™ I !^,^'"'"rf- to 1- absent from theb4" (v^'sv q?.\^T ' '^ 7v yourselves also in the bo.ly " (Heb vi i - ' 13)^ '^n my flesh shall I see God " (Job xiv ^y) 'k ingthat I m..^p,^off ,,j, ^^ tabiaclcf '^op^i i ur" ■ I Now I ask Mr. Constable U nnt ^. ^^ ^ *-^- '• '*)• f he object, .„, ,he foujS,'. t™ t^tZ T^ I'T^^ ^ of error but of truth V 'I acJ„T^-,l^.. .i ^'"P<«<"^) not sious are indeed the Ji:::^':^Z^:^ ^ "''!"''■ i'' On the materialistic ™PPo.iti,„ tl.e'^L: „: „ .TT"'' *'*» passages never could have arL„ It fs nX, ! "'° tl.e interpretation of any s,,ecia tcv lT„f ?,""'*'"" "^ words which contradict at the outset he 'l"e „ T "'r °' phdosophy. Men have sought to evade ,t "f ""''«"= the phrase "in the body " l. mean " M JbUyf.rv^ were m contrast with the glorious bodvnfl^' ''^ " But the fact that they have to clu.^i' 1^ resurrection, order to make it suit them is\ T^^ • , e'^preseion, in not suit them as it is Fo'r „ ,t ' '"'*'""'" **"" " ''»<'= still be "in the body" ,hLl ^\"'''"'^<=tion man will . will ; and in po n otfkct t 1' o' h '■""' «'""'""' "^ >' in the passage'jnst qutVj h ret^ •"T:""^ T' *""' see God." Thev mav nprho ' ^ o^J Afish shall I , hey may perhaps quote againsuhis, that <^ flesh ' * ir-'.le.s, ,,. 4. ■^■'^t^- 22 FACTS AND THEORIES AS TO A FUTURE STATE. and blood cannot inherit the kingdom of God ; " but it will not avail them ; for the Lord's own expression as to His own body in resurrection is, that He had "flesh and hones »* though not " flesh and blood;' and it is the combination of the two of which the text cited speaks.f And the Lord was raised from the dead, the "first fruits" and pattern of our resurrection from the bej^i^ning, not raised and changed afterwards, even as they t^^eep in Him 2.x^- raised^ m glory." There is no es^v%>'m the plain sp'eaking of the passage in Job, that to thaf^hich is i< raised in glory " he refers. And this alone is positive proof that " in the flesh '* or " in the body " does not, as a phrase, speak of a present corruptible body in contrast with an incorruptible one. And there are other texts which would still stand in the way of their establishment of this position, if the passage in Job were gone. For when the apostle says of his vision qf the third heaven, that he could not tell whether he was " in the body or out of the body," no words are needed to assure us that here there was no question of the resurrec- tion body. For it was not ^cheti he was up in the third heaven, that he did not know if he were "out of the body; '* had it been so, there might have been some kind of doubt aA to whether he might not have fancied, in the entrance- ment (5f the vision, that the resurrection had already come. But his words are precise and prohibit absolutely such a supposition. He could not, at thf^ fhnc he tn-ote, question whether he had been clothed with the resurrection body, and agam lost it on his return to earth. Yet here " in the' body " and « out of the bosent from the body "in 2 Cor. V. 6-8. And as « out of the body *' cannot in this case mean "in the resurrection state,' so "in the body" o^not mean, as they would make' it, " in this corruptible 8tate."§ *^, * Luko xxiv. 397" tl~CoT XV. 60. X 1 Cor. rv. 4.3. $ T<, all tl.is Mr. Roberts do,n„rs upon tl,e warrant, as he represent. U, of Ro,... v„ . I o Cor. i. ^. and a list of j^aH.ages ot Iho das. I I If I ATE. but it will as to His ad bones,''** Moation of the Lord jjattein of d changed 3 *' raised I cing of the glory " he the flesh'* a present one. nd in the massage in vision Qf ^ was " in eeded to resurrec- the third e body ; '* of doubt entrance- Lly come. y such a question on body, 5 "in the contrast »ody " in t in this I body" ruptible epresents ihn class IS .THE BODY ALL? 23 Roberts suggests that " without the body " means that 't the things were seen as in a dream." But how is even' a already adduced by Messrs. Constable and Blain. He takes " my flesh " in the first passage to mean " my body," and argues thereupon that Paul calls his "flesh" Amse^/; and moreover attributes sin to it and not to his soul ! He does not see that in ver. 25 the apostle op-Iosess the "mind "to the "flesh," and identifies himself with the former in opposition to the latter. If, as with Mr. Roberts, tlie " mind " is only the working of the flesh, n6 such distinction is possible. The apostle's words are thus conclusively against him. " Hopeless indeed would be man's condition if the flesh and the body were but one, uu] ' thoy that are in the body could not please^ God " (see Rom. viil. b;, and strange enough what the apostle affirns of Christians, that they are " not in the flesh." The whole use of the language here is foreign to materialistic speech. As to the Scripture doctrine of the flesh w^ shall have to; speak of it l^gfeafter. As to 2 Cor. i, 8, we may easily admit tli;at Paul ideuUfles himseli' with the body there, without in the least invalidating the testimony of the texts which use an opposite style. Nor does Paul " look here to resurrection for hope," but to the God of r^urrection, and gets present deliverance. On the other hand, the belief in the immortality of the soul does not in the least set aside the hope of resurrection. As we may by and by see, it secures it. As to Mr. R.'s list of texts, no Christian has any difficulty with them" at all. But think of quoting "my decease" (2 Pet. i. 15) literally ' •'n,y exodus" or "dcpaHiire," to support a materialistic purpose' Ihmk of supposing"/ was unknown hy facer or " whatever a man soweth, that shall he reap," or "avenged the blood of His servants " with all the emphasis that italics and small capitals can .rive will con- vict immortal soulists by their bare citation ! He then comesHo the passages which he has to meet. In Gal ii 20 he takes the apostle as expressing present existence in contrast with' the ' life that is to come." But that is not the question. Why such an expression. as "in the flesh" at all, if he were non^ht but fleshj " Absence from the body," again, cannot be resurrection by any possi- • bihty whatever. So as to .Job, how else could Job see God. in Mr R 's way of thinking, except indeed, as he says in another case, he drramed of Him'? And that will scarce do here. How decisive these passages really are against him Mr. R. shows by styling them " the Inevitable ' fictions ' of mortal speech." But why inevi ta Me? Could not mat o riattsm indeed dispense with thei,» ? And why " fictions," if after all they convey his meanin THEOlllES AS TO A FUTURE STATfi. (am ' without thii body as ho i)]iraseH if:' The apostle anyVloubt of l)elH^r actually eaiuj;] that 0 much so Pet. i. 14), labit&nt of rether, the t the body that Mr. ) as being 3 opposes. the foun- isions, and 'i he does e " (Liddell es our intli- )odyofour corruptible from flesli^ Lhat we are to clothe. IS TUE BODY ALL? 25 not know whether he was in it or not, at the time he saw them. Plainly, therefore, he supposes he might be a con- scious, mtelh^ent witness of unutterable things while « out 01 the body." ^ We are prepared, then, to answer Mr. Blain's confident mqmry ,f at least we may take for granted that that which Paul thought might be -out of the body" is not -dust." U It be, It IS at any rate dust which is not the body, and which can exist consciously in separation from it. ^ ^ The question is thus a long way toward settlement. If it be stil asked, \Yhat about the texts which, on their side Anmhilationists lay stress upon? Is not " dust thou art"' Scriptuire? And is it not equally written that "the Lord Crod formed man of the dust of the ground " ? and that I ^devout men carried Stephen^ ^ ^r^o^. his body merely-^-to I nis burial" ? ^ ■ .den .fied w.th h,s body, »3 ho is in the former ones wi'th his ?JI ^iTh , , '' '™"''' "^ "■'■""S to argne exclusively frome,therelass ol passages: «, wrong to say man isallsou^ upon the authonty of one, as to say he is all body, upon th^ anthonty of the other. This last is the vitiating error of Mr. Constable's whole argument. Neither body%or souP bodv"'a Th T.;"'r''">' ''"' "^P'* -'0 ™»' and . body (1 Thess V. 2.3) make up the „,an ; insomueh that he ' may be, and ..,, ulentified with either, according to the line of thought wh,ch is in the mind of the speaker his iden fi cafon , nth the body, which man sees and touches bt„t general the language o( sense, while faith identifies him with th^umeen " spirU.'- _Dur poor Annihilationists see Ind lief or pro™:.... a„a >,a» to ao":;,!; „ ■ ' TZ^:^'!, "Z^^ ^ \' ■M FACTS ANI> TUKOE1E8 AS TO A F./TURE STATK. ■ conCeH, ^hat »en8e recosnize,, and are blind to the other It 18 a sad evidence of their condition. Of the Lord Jcsua HimHelf, I read in the account of Hi« bunal, " .here laid they Jen.,'. „,„, ,u.i Joseph Took Jt .lown and^rapped y/,„, in the linen, and laid H m in the sepulchre" (John xij. 42; Mark xv 4r,> T. .1 • .f ,. conclusive that the Lord ,va.„li,*dt " 'V ™' '"'^';''' ahput Stephen .o„ld see™ totw^n^ ZlT^l . Take so„,e ot Mr. Constable's emphatic statement wTkh he does not hesitate to apply, to the Lord mm^Tif..f .ends that the con,mon opinion leads to "r«tv°rf-' supposmg^hat death has converted „,.^rson ^^^ hfe tiere was but one Abraham, i„ death there are two^' - Inhfe her^ya, but one ChrUt ; during t,^ thrc, d.Sof ilL «visebusVy.oceu;:,rthfcKr™^^^^ one for him he does not leave doulifu ThT" " 8ists in calling the body Vhen deadTl . "* P"" AbrahamandVobandD: d " W .Vthe ' "'' ^J"^' aever says that they are in heave.i or !, K'-^^.^nd it '/-^.a,...» Ofnece'^ssi.y.therth :,. rr ",*"' "' If spirit is but the impe^'onm b^: " • f jd^rult:^;" ^ l.fe resultant, then, wBen ,he.,e Kvl depir 1,1 ,h "othing of Christ but what was L^ ^! .. ' " ""^ may be said, of course that th! w t , ** ^''''™- '' humanity of the Lo^l, ^1 ttT Hi?": L:.^^^ ar^umen^W Mr. Consuble will „„t hold "xhe ^l tifh"Mr°l:r s^iff !; '" ■""; "■" ^^^^^^^^^^ m;^, Th™ he thinks thai " faith o„,„el! bv ? h T'" «"i»factorily. >t cment8, which self. He con- absurditji of into two. In ire two I . . , ■days of His seph's tomb ; 5n, or other- ^s is the true '' Bible per- It says that ?rave, and it ' else but in conclusion : ?oul but the there was grave. It ^nly to the ^ity. This The Lord, As the spirit 'fc I>r<>|)08e to satisfactorily, iring " helps stion of how spirit (in our evidence of y'ects to. IS THK HODY ALL?, 27 dmne and human, was in life but one person. Ueatk could not divide the one Person into two! The Persoj!^ Mr Constable says, is the body that lay in the tomb : Deity" soul and spirit go for nothing. The Lord was in the grave and nowhere else ! Dare Mr. Constable abide by his own conclusions? All have not formulated the doctrine as completely His logical consistency has carried him where, we may hone many will hesitate to follow. But as to the consistency' here can be no question. Just as simply and as surely as < David ''or Stephen " is said to denote the whole perL- ahty of David or of Stephen, so (after the same mode of interpretation) must " Christ " and " the Lord " denote the true ^nd personal Christ who survived death, or not '^ If so the Lord," in the whole force of that expression, d d .e^Wm Joseph's tomb; the words are only a/examp e of whicrr^' "' sense whicli applies to the material part wh^ we see and touch, and we are manifestly precluded Wparrying them further. Now, if the Lord fay in the ^ra^e, and yet the higher part did not lie there so Cnlam vt might David, or Stephen, or Moses, lie in the X^'t have another and higher part of them .vhict did not 'lie Thoinasism, with its fearless selfcon^stency in error and shameless denial of the .rjorv of tt- i> ; ' shrink from the ext erne ret7 the O "^T^'^r "'^^ earth, could yet say ' 'ThTs f Z"^''^' ''^'^'^^"^ «» , uiu yei say, ihe Son of man who is in heaven" they are strangers to. But I would ask even them Ttlieir ^ horrible thoughts were true, how He who hT^' ^ I^^w. His life," had (af>Jr havi^ it^lr^;!: ' to take it a^-ain " Tf f^u .i^., ^ , . ' power tal^ejtsjife WU ( John .%t' 'h'; tXT^^ - ^J 28 FACTS AXD THKORIli r ' Destroy thiM tem])lL\ S AS TO A PVTUItE STATE and in thretj days /will raise it up •■ possible eve, t<, e,,,„voeute. Fofit w,.s „„« who spake of H.S own body, who sahl //„ „•„„,,, ,.,,,„ ,^ ^^^^^ not say .t was the Fa,.,e.-„peaki„g „f " „,« o^a body^' Td herelore the.r cuu.,.a„t ,„a„a,uv,.e fails the,u here. ifsZt 1.™, raised up ilis o«„ body, .here must have been One „„[ : ": "d!::;""'" °"'T""' o-^-'v-s -leath, zz "died" t" '"'.V'l' *";"' """'"'"'»"• '■'"• J"'-' t^'y died. rhat the Lonl lay ' i„ Joseph's tomb is truth b„ not the whole truth. Insisted „n I such, it becomes' fatal and soul-destrovln.r error "ecomes nos!) 'ts'he'fou! T^"' '""" <'" '''■ «°-'»'^'' " «it. ness), lajs^the foundation stone of the soul's immortality in .ts assertion that the man dwells in (i„. bo,Iv ..SZT- . denied by its speakin, elsewhere a. if t^eV:,; w r" tt jnan. Jrom Us own point of view, each of 0^1^:^^ .Ax •"'»■ " i'- .p.i.- SM,„,..„..J,,„,, ' „ ;,,^:;"",.''"' ">• "'"•■''• perform ul.alovv,- ll,„„ was ■,,„l„„n' 7 v <"'"l"-fiicy l„ mere oorp,,. „.i,|, .. a„,|,„ , "■ , ■•; * "" '■'""'' ""' ''I"""' " '•'»^' . aim Hut 'receive, •'oliii ii ]\i~-2-2. ■J! *■'*!, / T».- ■ y 8TATK. 11 raise it up ? » it is scarcely w^ho spake of • They can- u body," and Jre. If Jesus, been One not leatli, to raise Jesus truly >mb is truth, h it becomes staWe is wit- imortality in id this is not ilywere the 38e things is MAK A TElimE BEINO. 2d ites "receive" It adds to tlic tt. X. 1 ; Mark V. 10, Pfc. it, oiiij)el»Micy to not clothe a nv-eils ,n the body ? Or. What is the phyei- cal constitution of man as .leflned by the Scriptures ? ' The ansvver from 1 Thoss. v. 23, is, that he is "spirit and whol y; and I pray Obd that your whole spirit, aj L, Una bo,!!, l,e preserved blameless unto the com ng of our ^«^;^!:-^™V , '"" "''"" ''• ""'■'»-tly,fi,rthe Zl *ere, ,t is, that man is divided into his three consti u^nt ,J»rts, and the sanctification of the whole man is imerp "ted that the body IS the whole i,«,n; but it is also denied bv ' many othei. who are ftr enjugh from holding the r vtwf It IS a point, therefore, -which must be seriouslv weighed a^d • .s satisfactorily .^, possible decided, before we are e„ti'tled to take It as a settled thin.. «- .'re entitled it "Th- "" ^^'^y ""'^ themselves convinced bv . It. 'This cannot mean," thevsiv « tKof «,-- i, "^'"^^^ ^^ ' ^ •erh"'^^ ,-f Tr,„ ^"^ysay, that mJTn has ^oa v/ios^i- * ^:^ r~d Zrfrt""' r' "^^ »^ p'-. -ea-....on.r,,, : r,:Lr: : ::;c:s; - * Bible C.V. TradJtioh, p. oj " — 'li. 30 PACTS AND THKORIKS AS. TO A FUTURE STAT K. :i 41 i ■,,..' V translated " .spirio"us " disposition " already, that according to their intorpfetatiou, Imx^ ought to mean '' person," and also, that it Ajrould be in far better accordance with their views. But they can sq^rcely expect others to be satisfied with what evidently faille satisfy themselves, for tliey add, in defiance of all critic^ : ".And 1 Thess. v. 2:{ muij also have been a little amen(h(Jbi/ name officious copyist " ! (1). 21). But even so, they are not -yet satisfied, and, having in the meanwhile forgotten that '• spirit " means person, tliey fur- ther add: " And the spinifual nature, Xm it remembered, doesjiot ijatupally belong to man,l)ut is fupcrin'a ma secondary sense, is used for it in Scripture. In Dr Thomas theo^r no basis is left fen- the secondary rneaninn The life IS with him simply the result of the ruad or bre^h of hfe upon the body. It is not a thinl constituent that could be set side ])y side with the body an«l fipiritual tidn of Gal. o, — praying )e his (lelib- rino of his lis views to *voiild r^fer aind of the ' to the law why "they lie one who il I myself lie Jfesh the acter, poor . blameless lafeerialism. itificd with ial than the loul, which i/st'cal con- Scripture, \ sh, with its ctrine puts iod. speaking, d"body," MAX A TUIUNE BEINU. u I 'vf which are used, that the physrdat constitution of man w spoken " of; and it must bo ociiall y plaj, that " spirit," therefore, also rcfeVs to his physical constitution. The very paiiis which Ellis and Head have taken in their interpretation to blot out all thou-at of the body in the ])xssa,-(., is a proof of it. It' would have been an Incon^'ruous jumble, indeed, to have said " disposition, aiid lite, and Wy .- " and they felt it. Body in Scripture in such a sentence requires " soul " as its natural antithesis. '^Body and life" make no sense, for the sanctifi- cation of the ])ody and its vitaKty (which life here must mean) is scarcely such. And. if, acconling to Dr. Thomas it is the -flfsli that thinks," and tho brain is the fleshy tablet of the heart, h^t the body be sanctified, and all is done. ■ And it win not avail to say that the body needs spirit and soul to make it cajiable of sanctification, for that still leaves it true that the body is the only part that can be sanctified, and there would bd no sense in talking of the sanctification of the mere agency hi giving it life. ^ But still-and this^is the only question weneed further ask at present-may not the "spirit » here refer to the new and sp.ritual nature, which, confessedly, the child of God has^ I answer that, as far as this, passage is concerned," the fact that the .-xpostle prays for tho mmtificatiaa of the spirit is proot positive that the new^nature is not meant.* For the Scripture doctrine is that, inasmuch as - that which is born of the Spirit is spirit » « whosoever is born of God doth not commit sm,for4iis seqd remaineth in him, and hte cannot mi BECAUSE he is born of God.' I am well aware ihat I touch here upon groun.l not familiar to many a Christian; nor- can I do more than touch upon it either. I would only say that the one bom of God is hero'looked at simply in his charac- y^m so born. The flesli is not seen, bemg, indeed, in the believer, but a^ a Ibrelgn thing : - Sin that dwelleth in me "• " (Kom.ViKlO,in that sense, m.^ myself. The now nature ojvns^o^rogi c ^^ ^^^ y^^^^ * The neNY nature fs" spirit," bntnover called "«A<. spirit." _L >. r^':- i m .« f r • • • • • * *^ . ■> k # •V-, / i. u \ ^ ; P \ ^ . ; . .s ' ' " * ' ( , ■ _ 108 And it rtttetl with— Ck)tiipr«iumr Imm. Tri|)|)er, rxK)})*! for tncklti. Axl«)-tru« ImiuU. Eye-plnto for liititior. Frifjt l>iiff«r. R(>i^ HtoiM, wit)i huffttr. IKiliiird. FcNit iiUnkn. Tlio platfonim |>rovi«lcMl with hydrnitlic! hyffern liuvo no (;oiiipr(!MM)r burn. ThoHu forfj^tiiiit of lOlin. niul over arc of the lAiilt-up (firth-bfliy) gtnlor putt«fii. Th« dwiirf niul niiMnii»[e aru of t)iO|tuiio coiiiitrmaioii, but the forinvr Iiim hifi^hor trucks iukI u loiulkig i>tfi|(f) iiin^cq to thu tVotit. All platforiiift for gitiiH of )f in. uiid vivor ^ro to be provided witJi travertiinfj gtar^ which give* g''*)'^^*)!' facility and ra- pidity in training than tackle and ring boltii. The racer i« generally Muooth, a rack racer being obje(;tionablu for land service ; the rtMir trucks have to(»thed wheeJH fixed to them, 8o that they riccea, an far a» is posHible, without being able acitmilly to wee the different operations pcrformo THE SPIRIT OF OOI). The word which stands for "spirif" in the Old Testa ment .s n,. (w.), i« the New Testament, ....«„ (p^l >»a)_ rhej are words precisely of the same significance Both are denved from words which mean " to breathe - and IB their primary sense therefore sicnifv ' breath "'„r what is a kindred thought, air in ,noul- .4-iiid." From this as the typo of me,oU^ acHmty, itS meaning of " spiru" s most evidently and easily derived. The comparison towe^i the two is what the Lord makes in Joto S^ where the same word pnccna isboth •' wind " and " spirit " • so?ndT r r" ^'''"' '* "^"''''' -" f"- bearTst the rhilruTe^KT.""™' "»' tell whence it eometh or Whither It goeth, so « every one that is bbm of the SoirU " e^nirtS ''*' """'"" ""f -visible activit;bCnd # eontro , ">« effects are manifest, the power which produces them unseen and uncontrollable. I„ the format! onTJT ii^dt^irar-r^S^^^^^ activity acts nnseen and nnc'onTr:, 'd ' "Zr" gJ^'' Spirit,., and ^he third^rson of the Tring, Jhom .>„■; really ih. same .^ ." ■• calse ilZl^^^" ", ' ° '"'°"" ""^ '"- - Plac .„ represent trbll:::";:* "" '*' "'^ ^"'^"'™'' '" ""-' ' 36 FACTS AM) TUEOKIES AS Tt> A t'UTUKK STATE. (( ture represents as the immediate mover, both in creation and in new creation, Is pre::mmently the " Spirit of God." To all this, indeed, on bohalt' of materialism, Mr. Roberts has made sundry objections, the answer to which need not detain us long. Ho tells us : " A substantive derived from a verb draws its meaning from the act expressed by the Verb. Ruach is ruach, because it is the thing niarhr J^ so to speak, and not because tlic act of ruaching is inyisil)le." But that has to do with the primary meaning of words only, and not with the secondary, of which alono we are. si^eaking. Breath " is the thintj^^eathod, no lnion having no deeper foundatioi? than the ingenuity of thos.e^ho have given birth to the spec- ulation." * Meanwhile, ho himself jiuts fortlrlvliat is. really that, that " the power which' glVes lifo was itself in the first instance spirited (breathed forth) from the Eternal Source of life and light." To this, moreover, we answer by bringing forward the passag^^^wh/ch Mr. -R. rightly foresees^' will be a^^ainst seeking to impross with Ihc I'lct ..f t!).? W.ivj, of G > I. ^.1,1 her Uiat he had been lookinf? evcrywli'To for God, Imt could not fitid IThu. " Tlici'f was • God. NO ■ : " She took up a pair of heliows. and blew a pufTat his hand, which was red wiih eold on^ a winter's day. He showed si^nsof displeasure, toliilier it made lils liands oohl, while slie, h>okin? at the pipe of the belloivs, told liini slie could see jiolli'.nz. " there was ' wind, no':" '' He opened his eyes very wide, stared at tne, and panted, a deep crimson suffused his whole face, an.d a soul, a real soul, shone in his strangely altered countenance, while lie triumphantly repeated, 'God like wind ! (iod like wind '. ' TT"':^ ATE. in cieation of God." [r. Roberts 1 need not Lved from a y the V^^erb. to speak. But that ly, and not si^eaking. 1 speak of 'cathed. I something ' sense has at aU, as a only corn- er pni'Mmn, 'Y and sec- Its silently f this view foundatioi? 3 the spec- thht, thai It instance of life and !? forward be against lior that lie m. "TluTf \ |)uff at his Pfl signs of kin:T at the was ' wind, rl panted, a il, shone in ' repeated, THE SPIKIT O*" GOD, 37 -him--" God is a Spirit."* Who breathed forth, then, this Spirit which God is ? Was God HimselUn emanation from somethmg eLstL? Mr. K. anticipates this objection, abd trie,. to provide for it by telling us that " spirit " « comes by asso- ciation with subsequent manifestation, to stand in its New Testament use as the synonym of the Divine nature': but this hy as^^^cutt.>n vrcrdy, and not by philological derivation.'' But how, then, is he so sure that there is - philological deri- vation m the former case ? This is evirlently a second conjecture to uphold the previous one, and as baseless as the former. For, with so-called Christadelphlanism, as is well known, the theory is, that while " spirit " is a thing '< spirited torth from God, orU of this spirit all things were mae Spiritiof God is a'person, divine an^tellLtT?" the things of God; Just as. " wha; n„n L,ower,Kht~ This is as different from Mr. Grant's " infl'nence " or Mr Roberts' " medium ■• through which the Deity reteives^ presswns (m«eh as the human ear sound throTh 2 a^osp ere) but itself asnnconscious as theaUS-if Which, indeed, accordino- to Thom«« if ^^ we., be conceived. « The SpiritrXfSmi^r;:- Z deep things of God " (ver 10> V^f r a S ' ^ ' **'® ^piK. as Mr. K wo JhL^.^ huftt SSt^its ahd knows. Moreover ao-iin " tt ^ \. ' s^drcnes hearts » / ^- r/i u u ? ?' ' ""^ "^^^ searcheth the whi^h 1- - ; "t°o^eth what is the mind of the Spirit" ^;ch hvmg and active, « itsk|^ maketh ihtercess^^ as according to God v (Rom.'viii. 26, 27) . ''''°/°'- It this IS not the announcemeht of an intellicrpnf T> words cannot convey the idea of one. "^ have it that it is all what he is fond of caUfe^^ Tl" fictiohs of human speech" OftlT ^^ f the inevitable __^''^^^^_fPffch^^fthep^8age8from Corinthians * Mr. Roberts objects against this — " tk^wI^ \7 — — ■ iiieaotocontenilthatthesDiril.nfml' "o". does Mr, Grant r«,«ire.,rh, Uright in main JlrL he Spril^^o"' ■•"■'''" ^""'^ knowing the iSings „f o„d, another „er,„„° ^ " °"» P"""""' Mr Oram's vi,„ require, nothing of the sort Th..Mk. -- are j„,t human thing,, a, .• the things of Go"" amdlvln. i'!^ """J* " not a qnestion of another ne™in In .r.i. " ,"'*""'!'» ""ngs. It is . 0,,d*„^divine things- therriLt"'"'-. ""' " ^"^ SP'* <>' inrg'ncrCMr' S~'^ -T"-" -'c'-ne„ .„d \ of the spirit of man andThh f 1 <>' .'""■•» '"is infers the personalty ;we^ doe^a.niy;::;^rt^frr:r.!;;- A -"' .'■■• ^^o ^ '* us ■/ its own place, r 1 ™' " ''"^ -P°"»' point. wVi'chwm personality in mail is. in come up agaiq.ifl V ■ '. * \ I 40 FACTS AXI)>riU;:OUJ,KS,AS TO A FUTURE STATE. ■ ' ho says* "This describes the apostolic r-lrp^^r/.^ce of the 7'. Spirit," which;-" to Tni:iK sensations, as we may say, was separately from th.msvlvos an Enlij^^htoner " Penetrator. Comforter, Witness, an.l tluT^-lbro aescnbo.^ road as if the Spirit of ( iod were a person . j The truth is. al-tcr utl. too stfong for the theory. But then ■ this isme^eh-a .lescription, aceorrUng to the human sensa-- tion ' Is it 'true, then, that to their human sensations the' _ Spirit of Goa ^^•as not only separate from themselves, hut from the Father al,.o ? H'onv dM the '■ ser.sation difter^ . from what it wot.Id -have hcen had the Father spoken apn- ' from this ^ Could thev not help descnihin- it hy misldad.i. : ^ words'-' Mr. RuLeffs himself can 'and docs describe it differeutlv. Whv not the apostles r The words ^^--'^ to,.reyeal. /And the; is iurther added (ver. 12), "Now .sy have receivca ' the Spirit '-—this Spirit .so c.oujpetfnt in knowledge— that we mi'dit know." T/. h- knowledge is distingulyhed from the Spirit's knowledge ; and the doctrine is comprcte that theirs proceeds from their reception of One, who had it m^ Ills own power to impart dlls to them.. The ar peaks so, I can only say is w<.rthy ol men who, when thev choose, can quote Cireek and Hebrew^ abundantly, but who are plea.sed vo Jgnore in this case 'the fact that 'one of the commonest renderings o? j'uoch a^ breath ; and that .the expression refers to Gen: ii. 7,t where the word for '• breath of life - is a word which is never ap- plied to the Spirit of G6d at aik And, jnoreover, so far is • * Man MorUl, i>. 2'). — -■ — t Roberta allows tl.i^ mimI vet ibinks it " look>^ as much like u inanoju vTe as posfiible." and spends a full ,.ai:e in lu-vintr (what n.> one will •ifa. 1:1 'K. ■ ' , ',e of the Y , I say, was mctrator. lant'uai'e ' separate a person ! " But then I an scnsa- • alions the? ;elves, l)Ut ilam apn ' iiisl:?acUii : eycrlbe it cead as rioHo.theni- •f Inspired tOy.reveal. c received Ige— " that >hcd ftpm ipTcte that ) had it in 'vhe sFiiiiT or ood. 4i ostrils, and >b xxvii. 3, worthy of id Hebrew^ iis case 'the >f runch is . 7,t where s never ap- ;r, so far is iko u inanoeu at no one will •:1 Scripture from asserting that the Spirit of God is.m all men .^. that It speaks ol Christians expressly as those "who have _ received the Spirif, which is of God.' " ■ The proof is Indeed abundant and decisive as to this, which is_^lone^spit. of .Mr ,, Roberts' protest) Subversive of theTr n^acn in each ca^e. is .,„i„Iont to ns.er.i^ 'ft^^ "^^^ "r^^^''^' . cons.,ler such passages as those : ' Whether sl^^llf .^" ' . >M.at conclusion can we come to from t h s bd th.^ t "^^ '^^ 1nvi.«ibf,> powoi- (,r ener^v m.I-... Vr , ' "'"vorsal Spirit, called Spirit, or thn'Su V^' , i? ^'''^ ^'-^^^er, and therefore hath „i,e nu. Z^::^l^J'Tl^''^"'^'''-^'^^ ''''■•=' '^^ ««^ (Job xxxiii. 4). .A..;r'^*^-- "o." plain it is port-to ill wh:;:;:^^r^;;y--'>'<^'^ ju^ ^^^-^ "-p- nor flee from the presenoe ,.f God 1 . '""""' ^'^Z'"^'" ^^'^ Spirit, '' "irradiated ^^n^y .:!:::.::::.::: li;^ ^^^^^ ^^^ ;r >^ - Boborls i,, thai l.c -s ,„ „i„„,„,„ , „,.,?. ' "°°'"'' "'"> Mr- •4. 42 FACTS AND THEOBIKS AS TO A FUTURK STATE. whole theory. T6t it is no work of the Spirit that is in question, as he would make it, but the reception of the Spirit Himself Nor was (as he affirms) the / aching of the Spirit ever called thp Spirit. The Lord's words induced were " spir.t," but not the Spirit of God ; and " the Spirit is truth " surely, characteristically, just as is the Lord Jesus (John. xiv. G) ; but in neither case does that destroy personaUty. All the way through Scripture we find language which defies accom- modation "to this lowest depth of materialism. If I begin with Genesis (xli. 38) I find Joseph spoken of as a "man m whom [distinctively] tM Spirit of God /.." In Jude W, some, even of professing Christians are described as " sen- sual, having not the Spirit." So I find in Gal. iv. G, that ''because ye are sons, God hath sent forth UheSpint of His Son into your hearts, crying, Abba, Father ! '^ [Was^ this merely "truth" that God sent into their hearts? and were they sons Wore they had received it V] And again, "Ye are not in the flesh but in the Spirit, if so be that the Spirit of God dwell in you;" and then it is addled, "Now if any man have not the Spirit qf Christ, he is none of IIW' (Rom. viii. 9). Solemn utterance, indeecT, for men who have to confess that they have no " Holy Spirit": for only by the Ilolff Ghost u'lmnto us is " the love of God shed abroad in usTancTthe breath of tlie Almiohiy given us life. Does ihat prove llial the Spirit of God is only breath 1 And if so, how 1 Again, in what why does God send forth His Spirit when He creates, according to Mr. R. 1 To us it looks very much like the doctrine of a living, personal agent, in which we believe. So^as to Acts xvii. 28, the niaterialism is all his own. In the last passage, allowing his reading of it (which some accept), God's Spirit need not surely be impersonal, because the maintainer of life in all created existences, nor is it identified with the spirit of man. This is, then, the total result of the appeaVto Scripture as to this so weighty a point to be established, and 'in face of Scriptures, which (it is owned) do read as if the Spirit of God,were a distinct person in the God- head. ,, With Mr. Roberts the Spirit is the material of creation ; in Scripture the Creator, as indeed he owns : thoughts which are conira- dictory of each other, as long as Creator and creature are* distinct in more than name.^ i • :;i THE SPIKIT OF OOD. 48 our hearts '' (Rom. v. 5) ; aud " the kingdom of^God is not meat and drink, but righteousness, and peace, and joy in the Holy Spirit" (ch, xiv. 17). If that be withdrawn, there is no more "communion of the Holy Ghost" (2 Cor. xiii. 14) ; /no. more "sealing "to the day of redemption (Eph. iv. 30) ; no more "renewing of the Holy Ghost" (Titus iii. 5). Sad work indeed, if this he true! and barren days indeed! But what an adcouht for men to give of themselves, that they have no commun|on, no renewing, no sealing, no peace, . no joy, no love of God in their hearts I They have pro- nounced their condemnation with their own lips, when they say that the only Spirit of God they know is one subject to men's wills, and "used up " by animals "in the mere process of existence." .-^ Yet Mr. Roberts allows that this (impersonal !) Spirit " was a teacher, more paticularly in the apostolic era, when it was bestowed on all who believed the word, enabling, them to work miracles, speak with" tongues, understand ^ mysteries, according as the Spirit willed " ! How strange an impersonality is this ! creating, teaching, searching, willing, bearini^, knowing, and yet not a person ! Of l'i;:lT OP MAX. \ The second application of the word '-spirit" is to angelic beings, and thai wbL-thcr • holy "" or " unclean."' The application of the word in this, way is again deniedv by Thomaslsm ds to the latter class, but this is scarcely the place to examine what th-y say on this head. It will suffice f'')r our present purpo^f^ that there rt/vj spirits whose exist- ence as separate personalities cannot be denied. And if ♦his be so, there is no rut^on, at least lK,'ff>rehand, why man's •spirit also shoujd not be an individuality, a real and living entity, though in him tVnited to a body wliich is of dust.* And this is the third applieaiion of the word to which we must now devote particular attention. - ^ •"A cloud of dust is here on«lcavored to be raised by the. assertion of tl'c wondTii'al variety of meanings given to the word. Yet, if we talc- ilic huiiruagc <»f oi;rcoi:i;iion English version as a guide, and ictc-r to the pas^agc^ in which it. ■ relates to man, we find, us the translation of tlic Old Testa- * Iloljerts a:»>«erts that •l" a:)''pl,> mo" visihlo, p!c>rious. incorrupt- ible, corporeal, bc-iims,"' rnaii's spirit hc'.ivj^the '>ppos;if <>i all this. Cut—- ■ • ~" * /■'.■ ■ .■, ,• (\.) The siroplo question is as. to the osistence of iaiiividual "spirits," •vhich is acknouledijed. Difffifn'-f' Vif rondifion frvn :;i nr>wise alter :he ar^umenf fioui this. ^ (2.) The visibility of the human spirit .n«>ms much on a ] ir with that of angels. Neither Ms or'iinarily -ffn fcofnpnrp 2 Kinas ^i.'lT). Both Aacc been. ^ , (3.) IIow man :; spirit i.s " decaying;, " Mr, R. man explain. (4.) Corporeality i;; not provo 1 for angels by examples in which God (as in Gen.\3Cviii. and xxxii t. or an^el appeared at^ men. This is not .manif e station of angelic ntauio - , I>ul the ai S Mimntion » i f hnnnn form by \ I I ' ^he8e. There may bo mystery in tliis. no iloubt. We soon touch the bouods of our knowledge, that is all. THE HPIHIT OF MAX. 48 \ f ment Hebrew word, but ^ve words used : '* breath," " splint," '• aTi^cr," " cour-ige," " mind." And of the New Tcstaaacnt Greek word corresponding to it nothing but "ghost" or "spirit" (which everybody knows to be in- tended for the same thing) and n/rra *' lUc." wrongly, in Rev. xiii. 1.'), wliere it ought to bo rather ''br6atli.' ThlJ^looks more lilvc uniformity In thu matter, and a common idea run- ning throughout, than some wouhi wish to have us suppose. Of course I do not mean to deny that there are various sf-coadary applications of the word '-spirit" itself. This concerns us the less because there is no jioubt of the primary meaninjj of the En«.;lish word. But surely the greater the variety of meaning, the more needful to look for the key (which must bj somewhere), the possession of which will enable u.^ to find harmony in these various uses. of the word instead of discord. ' The fact is, that the only key to this hidden harmony is in an application of the wor/i which these writers almost to a man reject, viz., ko a real intelligent entity* in the com- pouhd nature of man, of <^//7 mon as such, "the spirit of man, which is in him," placed' at the head of, as well as in con- nection witli, his othc^ cf>nstrituent paj-ts by tHc*apostle, where he speaks to the The/salonians of the sanctlfication of thetr "whole spirit and s6ul and body." Let us take up * Mr. Rubcrt.-> trios to show tl.is cannot bo iho kc^v bv 'insertinT " intelligent entity " in place of " .spirit " in such passages as i K^ngs x. 6» ''There was no more iuUV.iQcnt entity in hor," etc. This may do to raise a laugh^ but it ib in fact 'mere childish absurdity. ThcMO would We no .secondary nyeaninffs at all, if the primary oho could be iuserted instead of them. / How tfio key above rnentioned doca-"^i tho lock all round," will be seen g^^Vward,^hap. vi. ' That Mr. Roberts' key does not may bo easily seei^^y the meanings assigned ;o " .'-nl^H " hi various connections by birftself and his leader, t)r. Thomas, in p. 23 of " Man Mortal," he define.s it as " mind " ; 1 p 30. "breath of life "; p. 54, "abstract energy " ; p. 6e). " life " ; p. iiT, " conscience " ; while Pr. Thomas says that " ■~pLr:'s in prison " H Potor iii.) means " bodies." ■ Qa thu otlioi- hand, t^h** lyi'lji is fhns. for T)-. Th'")ias, hoflv, nud son!, 'find S7>irit. . ? 46 FACTS AND THEORIES AS TO A FUTURE STATE. the proofs of this, examining tiiem carefully as the impor- tance of the subject demands, anirit" but "the «/>/>//« of //arate oxistences ? ^ . Again he says, " As reasonable would it' be for Mr. Grant to say that because we have heparate ' fleshes/ therefore it is not one common fleah we all have." Does not Mr. B. ''onfound flesh and body aome- what ? Eateyve separate " fleshes " ? The argumeni and the Engli»l. are alike new. Separate UdieH we have, and not one common body. One common fiesh we liave, and therefore not separate fleshes. ) / 1 i I- THK ftPIRIT OP MAK. 47 the breath of life and the Spirit of God alMo identical, quot- ing the very Kaine passages lor it aa we have already con- sidered with reference to Mr. Roberts.. He adduces also Bishop Ilorsley's opinion, that no one " who compares Gen. ii. 7 and Eccl. xii. 7, can doubt that the 'breath of life which God ' breathes into the nostrils ' of man in the Book of Genesis is the very same thing with the ' spirit which God gave ' in the Book of Kcclesiastes." To which it is enough to answer that we doubt. Neither Horsley nor hiniself give any proof of {his from the passages in question, and the sub- ject will come Ui) hereafter. But in the next place Mr. Constable avails himself of " Hebrew parallelism" to the eitent that Mr. Roberts does. ' All the while my breath is in me, and the Spirit of God is in my nostrils,"* he thinks conclusive. It may be doubtless for those who know no personal Spirit of God ;. and it seems as if Mr. Constable had got aa low as this. The answer has been already given, and to it we need only now refer.^ Similarly Job xxxiv. 14 has been considered; but how he can quote '* his spirit and his breath " to show that the two are one is hard to understand. The contrary would seem self-evident. Hebrew parallelism is again made to do duty in interpret- ing Isaiah xlii. 5, Ivii. 10. Mr. Constable would have it that parallelism consists in merely using synonymous expressions in the " parallel " sentences. This is a false and unworthy conception of it, which would reduce it to mere tautology. |t' is not so, as every verse in which it is used bears witness. How unworthy a repetition would it be to make Isaiah say, as Mr. C. would : " He that givoth hrmtli to the people upion it, and breath (spirit) to them that walk therein."f Yet these are proofs, he considers, that eslahUsh the identity of the breath of life with the Spirit. Now Scripture speaks of the spirit of man being not only, as we have seen, ia separate entity in each individual, which 7 ^Job xxvii. 5. ^I reserve the quotation of Isaiah Ivii. 10, until wo come to consider the word found thefe — neshamn. ' . I -^ ■ ^- ' . " ■T 1 ' ■ - -'-WfiTq 1 ; • ' * V j; ■ . • « p « 4 - ^^^BjKi n ' - ' Bl ^■11 J ■*' » Bill'' ft ■» if . .-./ ■ ' \ ■ „ ' /' , .,'-'; ■ 1 1 i 4 ■ . . *■ Iff- '',.'■-. H':j; 1« '\; ■- ■" ■ -4 / ■ - ifii'! 1 ' >t |k . ' ■ ^ " -. ■ ' ' ' *i IP'i' ''■''■ ■■ n ■ ; ' .■-■-. ■ ■' 11 'i ; ^ u m \ ■.-.,% -♦ . mh'ii. ':■ . •* ■ .- ■ ■. mm Bl^uI''' ' . ' 1 ■ . V Ira lffi when the carbon is present in certain proportions—the „ limits of which cannot be strictly defined — we have the various kinds of steel, which are highly elastic, malleable - t ij . ^■* 48 FACTS AND THEORIF.S AS TO A FLTURE STATE. the breath of life is not, but (as the breath c^f life clearly is not) a th'mgfoi-mfjd within him (Zech. xli. 1) : " The burden of the word of the Iwor kntnreth the spirit of man that goetb upward, mil tlie f into thf> spirits of uif^ii." Hut lie has rendt;ro,d this imposMhlo in iiis view of tliin^'-;, l>y t«'lliiiz "^ that the xery fTixfrnrr of separate spirit'^ is n-ily " 'r,)o\-Ur\\)]\' rnnnirrr/," but not a, real thiii:^. Does he mean to lell us iha! t^ is like the beasts that perish," says thepKalmlst Mr. Constable adds that he has ?/o preemi- nence over them .nnyliow, and as°ibr "beasts that perish," why, one and all perish alike • when the breath leaves them they but lie down In the du-i, being alike hvt dust. The argument jjroves too much, and so proves nothing. If Mr. Const.-uile had but weighed the verse before, which he omits, he might have found' reason to question his»con- clusion. The wh<.]e passage is what, Solomon tells us, he ''mid in /./.s- hctri'' .at a certain time (ver. 18). It is not divine revelation, ])nt hum.-m doubt: the questioning of man's mind when speculating uj)on the mystery of existence: " who knoir,tl, the i^plrlt of man "' •.-- etc. It is the language of a man wh) had '• given his heart to search out bV v.-isdom%on- cerning all things that are „t little. Who could compare hiih with David for spiritual insight ? And who but mustWament his .manifest departure from the path m which his father walked ' that departure which, if it be admitted (as it must be) spite of Solomon's wisdom, so simply accounts for the book -of Ecclesil^tes being not the re.cord of a path in which the Spirit of God LED, however much He might make the one who walked there the preacher of the vanity of a world which he had ransacked in vain for satisfa^n. Now, beside this manifestly excepti<«i||8age in Ecclesi- astes, there are none that assent or impl^Wffeast's possession of a spirit. The passages quoted from elsewhere by Mr * Constable are plainly inadequate. The " breath of life " in ^ Gen. vi. 17 is not the spirit, as a comparison with vii. 22 may show. Nor is it in Psa. civ. 29. He contends, indeed, that ' If rUach m verse 29 is translated " breatl<" it must be equally so m verse 30 : " Thou sendest forth Thy breath (ruach)' they are created." But hero the "sending forth" necessi- tates the other rendering. Were it breath, however, in both places, how would it prove Mr. Constables point' God forms the spirit in man : He does not form the breath of life in him.* ' ' * Gen. vii. 22 (w,«ry. ), quoted by Annihilationists as proving " spWt " to belong to hnasts. is a mere mistake. The same phrase is found in- i 8am. XXII. :^6, and is there translated " The blast of the breath " where agam it is referred to the nostrils: "the blast of the breath of his nostnls." It is the action, of the breath upon the nostrils, so strongly marked mutates of excitement and fear, which is .triltingly referred to in the pas.sage in Genesis : " All in whose nostrils was the breathing of ' the breath of life . . . died." As for Xumb. xvi. 22, it refers, from the context, to man simply as eg. m Matt. xxiv. 22. "Except those days should be shortened no JUsh should be saved " ; (Gen. vi. 12), '• All flesh had corrupted his way upon the earth ; (Psa. Ixv. 2). " Thou that hearest prayer, to Thee shall all flesh come," etc -4i^ . ■ if ■ ; yAfiTS^ANIV THEORIKS AS XO A FUTURE STATE. 52 , ' '\' •«i,.,„nfidfii'ce to my former position Iretnrn, then, ^^'^^"f ^"^^ ,;^n,, „ principle., oflife d,at,sofar from the sp r.t of man_ l.c^„ a Pr P he,* in- common with t^ >-.^, ^^ ,pP- ^^^ ^^. ,,, . as-serts the bcusfs possess on oM. ^ ^ ^^^^ .helsllencc of ,S:::;!!rSi;:irU-^;v^-^^ , spirit, which they ''f >:> f ,;™t« J'o.Jse.few Scripture • ^ ^"V Tot-K^So. t e'piri. in man, that it is the xi. 1 will- not Ijen" to enn i , ,■,, ^nd says . ; finitely of the spirit, of 7'"''""' "[J'„r m.ticSns of the ; ^God formed it. not -^b-^-^^f ^^,, ,, .oul! Bes,de -h.ch, _ to^.h.s .p ^^^ ^.^^.^_^ j^_^^... him,- the apostl*-tm I •^""^^•'V ,,.,„„., „f ^ „,a„, save the ledge: '^ ^"^1 man l^owe h ^ ^''"^^^^^^^^^^^^^ ^.^ ; ,,, i.dtio„s'.o.:.emot^ns-^o ..s,,nU^..^^^ ^^^ ,hings of aman^|na V. . „,^, „,,.,,„„ spirit, and ■ know the ihinasotTi^o/s.), 1 . . '. . . „ ..mineno, -->'---; ;lf,,,„i,, „e doct^e My ohjet, so la , h»^ "^ ^ ^„^„^„. entity in, ■ "' *^ S"^':™: t;:^ t vT-t nna ..,e relationship of T' > to the ^"1 will eome up more na.urallyattfr we te'cIaMl^ed iH .mi.ar manner the Sorip„ire doe.rme of tho Foulitself. , •",■ •' "- ' f ' . . „ortenth ';n ywH. " ■ * ^ ■,^r ^.;- ' on life rEK /. arid , V of the " * iure the ion? ech. * ' 'dc'. says. ' the < QOW- • 2 the the ,' the s not , and "^ jtrine ity iw iip of er we ine of ' IP lep- is the 22 and ere im- nacJi in lUvakMii THf; S6UL. 53 tdruack; certiinly never. of i higher charai^ec. ' The ^nirit of'tJod is ;^vern-*A«»^«A. ^ It is rather .he/'hreathinST- inspIraSm'-2t " 1^. Psa_.v...lo; I-.XXX..33. As^t^,„,njrt«.^p^s.iv.ofiisb.l^g a breaching creature.as ir. Dcut: xx. 1(»; Josh x "iaaAti 11 1 1^ 1 ir w "^o Ji! '• Tn a t ' r "J ' ^^>'\nslated ;%.i)arlj., and pot bv Should bfe " brea.hin3 " Or " breath " in Gen.^vli. 2!^. 1 K-r^",^!^ . Job xxvi^4 ; xxvH. 3 ; xxxiv. li ; rsa. ii. 22; x.:i. ^ \^^fi:^'^ ^^wZ^: l-s^e beside ^th^e in |cn,tu,-cl,a:.d th?^ s.eLs't^ ^ T^^i^T^ here ourgfer.ion,trar^|ates ii ..spirit." .et tbat t is cx- presMveof th^ rtciton/rs^ther than the-ftk/iynf the sni-t wo n,,,,!! m the passage itself; Prov.x^i/ 27.. ,. ; ■' . - '''^ "^'"^7° ™ay f « ••A > ■i^. Y ■J- .^CHAPTER Y. • Tin: HCiVh. ■TnE- Hebrew . word- for -'soal-is r:j i^>^phcsh 'the ^Sn,S«.nt ono^sh in vi«w of, what ha, .'iroady ,come be ■ fo^c,us when sno.a clncr r.r fU. u.^>,i .• .. - . ./ : ° "^^ ivX "r"^" •■"-", -' ^ w^v 01, Avnat has .-ilready ,come be- • fo^c^us when speaking of the Word lot' spirit i^ ihT bo^. ■' • r 7. , ' •=' >vuiu aor &]>irit. I5» | hat 'l-ntb „ «J^«,o/;. are, cqualjy «i,i, .,,>„o/, a„,l "l,,,"] ■ derived frpm. words which .i^nifV. ■.■ ,o,y;«„,;„,- The''a2 .dea of „,«*&.., „rtA-.Vy •enror, iu.cUhom. Even Dr Thoma' tel s.» that ,„,phesh i.s fro« Iho verb ,o brea"h. ahho^t ^.ephesh, he says, • stniihes crea<.,rc, ,M,„ I'fr ,o„]- ,,, breath,„s-y>„„„, from , be v,rb<-ia,roa.ho.- -Toietum then to. the philology of-.o„r- subjeoM rep>ari. tha C - for rfb''' °r'^S"^.''^r''"^'=' whereby the l.aine^slm 'J-. f ■' ■ ■ .-.^til .*;■ ! ■ *. s. en in ^u,.,ram.. , ■,.,,,„■.....//,,„.,, „„,,,„,,, ^;^„ij.^^ ,.^- U^- / ^-: '54 FACTS XND THEOBIES AS TO A FUTDEE STATE. - «i;o breath ».d Bonl.- One would think, ffom the .dmitted derivation of the word from the verb to breathe, that the triy-.if such t.-.be,wou.d^be ail the ^erway^ and that the K-WW meaning would be "breath, and «o Weorsoui: In point of fact, «/.toA is only once Bugges^d afbLth in the ma;gi& of Job ^ 20 and without neees«^^ v.d for "life" only as the priWiple or source of Lfe-a ™eJn" easily derived from the soul being stnctly that ™X:f life \o the body. So that !' soul" (in the common . :^eptation of the word, is properly the pnmary &r,p««r«^ meaning, and the other meanings are derived from .^ Dr. Thomas, on the other hand, ^t^-t'^-'-f^ '^' ^"' and body arc one. "Now if it boasted, what do-thcScnp- , ^res d/finc a living soul to be V-fl>e answer .s a^bvmg natural, or animal bpdy.'t But I '^ft^^\?'?^'Z^, or any other who takes the position, if he could understand Lhln expression as "everything where,»^there was a ZVm',0- You find in Gen. i. 8(., "'everythmgwir^"' h e !as-l living soul." Now if the -'f /'l^^^^^ it cannot be the body, and the fact that- .t ■« ca led a. ■ lirin"" soul precludes the possibility of "^sUtmg it .: fc"°as materialists love to do. A "living J*" ^would make no sense;{ a "living breath" would be no better Zl the passage shuts us up to the necessity of allowmg ^at some'hing'is alive ,.Hln.. .be " breathing- frame •' wh.^ Dr. Thomas speaks of, so that the:soul and ,t are d.stmcV from each other. • . . *:««„♦;«„ Dr. Thrimas thinks he has Scripture for h'^ ■'1«°"!.'=» J"" of^oul and body. Let him speak for himself j2_r|Ung a ''life living." " We oft^n hear the expression. We .hou Id !•'« * ^'^^ • \, ^rte ' ; 'so, in the passage, under conslUeration >t -uld b^ cone^^ to say. ' and ^y life .hall live ■ " Jhe Soul. p. 3). Th.s » a no able ,p..iLn of discernment or the-want of^t. If I can talk of gmn„ a gift/' I can therefore talk of a gift giving ; and u I can « fng a thought, I can equally speak of a thought thinking ! peak of think - ':^:% ^W SOUL. 65 aW. Ae% the apostle sayi, 'There is-a natural body and therfe „a spiritual ^ody.W But he does not content him- self with ^.mply declaring/ this truth; he goes further, and proves It by quoting the ^ords of Moses, saying, ' For it is i written, the first man Adim was made into a fiving soul,' and then adds, 'the last Adam into a spirit giving life.' . . , Ihe proof of the apostle's proposition, that there is a natu- ral bod v as distinct from a spiritual body lies in the testi- Piony that Adam was made into a7//;my sou!, showing that he considere^^ a natural or animal body and a living soul as one and the snm5^thing. . If he did not, then there was^no proof m the -quotation of what he had affirmed."! . Dr. Thomas\had hei^e to misquote Scripture in Order to get bis argument, such as it is even then. The apostle does not say « for," but « and." He is not proving his statement hj the passage .produced. Why should he undertake to prove that Adam had ^^.mttiml hoiiy? He is showing, rather, how the difference between , the first and last Adaml' these heads o'f the human race,- naturally or spiritually, iljus- tratcs the diflference betwpen the natural and the spiritual states, and confirms there being sucli a difference between what we are now and what we phall be. « Paul quotes the declaration of Mosbs," says Mrjloberts, '' to prove the ex'- istence of the natural body" !^his writer fias told us that th^e^^ir^^ of inan is very ea^ilj seen ; now he wants proof of the existence bf the fto<7y/;> , • \ ' ^' °^*^ *^^^ '^ ^Tv^' **' "*^^^ ^^"^ ^^^^'^ ^a^^'" an*y/o' •• kill th('>onr' iM;Ut. X. ll^). ' Mr Constable will peroeive, therefore, that we" a.^ oik-^ • with him as to the hcA that man ^nd beast are abke xio.- Bessed of living -^onl^ We dc» not di^ulse the truth as o this, but contend ibr It. When he P'^oceeds irom tins to infer that "the simple and piaper- meaning ot,the lleD.cw . word u.pM^ when q^plUd f. the lower creatures, iS /j^- p^nnal tlr^nho goes beyond the record. Cien. i. rIO apphes. expressly to the lower creatures, and how ean^^we sa> »' cvervtiiln'r wliereln there is a livmg ///; / i»e oni\ other meai^lng he ascribes to it, when uppiW-d to man, .^ "person "-(p. '^)^ !i"<^ 'Avherein tliere is a hviog person , will scarcely do either.' ___ " __.__ — —,- This i. l,;<"i.v vitatrt/fiCion." of courso naain. ami it doo«. iurl.o.b. -^ To all his bl,;d.rs :. u> nn: ,n.an;n.. I ...uM ,...-,• n.vf oa,l.rs to tnv ' „ook itself tV, a reply. Mr. R nft..,. ...... f. I.v. wvU... h. co,n- ment« beftfo tie W.S tai,ly pnss.s.,.! ..r tUe n....un..-<>l what he ^^„f.■. "^^iyr a vrrv -n.od a.-.^;,.: tn^ni .he si.Io nt soiH.c of the diflerence ■ ~' - uM rofor to Mivail's "Lessons from V I betw'een nifUi and l>vu''\ I v.' Nalu.-o." c];ap. vii._ (A[>plel«n & Co.) •f-riades,,i>. .f4. < dis be wh bre hot /A herewith God Himself which the bea^asnot. And this is not by a higher bodily organization. His body has been before perfected. It is hu the way he receives life Now, if the breath of life alone were commumcated (and every beast has it as much), there is no real difference answerin«r to this difference of communication: the phe- nomenal language has no corresponding meaning.^ But thus it is that man-only dust before-becomes a livmg soul. And that purports that he is now characterized, as we have seen before inth^ beast, by something now living withm that man who was \L now but dust. He is i, living soid ; not by the comple/ion x)f his bodily organization, but by the addition of a new constituent of being. He is now not a mere body, nor a body instinct even with the breath ot lile, he is ftm>»m a " living soul."* '. . . u- Still why is man called a living soul, a title which is his in common with all the animate creation, rather than a "living w//-iV," whiclj woufd distinguish him from them. The answer would seem to be that the point of contrast is not with the lower animals, but with the class of God s creatures to which as a monil being man belongs. The angels are spirit.^, never so„U. The distinction between them and man, - made a little lower th^ the angels^is^B Vnir Morris- gloss l».at u.plunh rhnyah means a " rtflrorot/* soal '' will berepudiated by a..y Scholar In a secondary sense n^ ^hayah) is used for revival and recovery, but its simple ordihafy established is " living." It is in contrast with n*n (/myaA). " to be, an the being of a stone, for instance, is distinct from the life of an apinwl- C If meaning THB 8QUL. 6d t- that man is a soul. That which linka him with the inferior creatures, is that which distinguishes him from pure " spirits," such as angels are.* The feet here manifest, that the soul is thus put for the whol6 man himself, as what characterizes him, or gives him his place among God's rational creatures, serves to explain g many passages which would otherwise present difficulty. We have in our ordinary language similar uses of the word " soul," which certainly have not grown up from a materialistic idea of it. Thus we talk of "so many hohIs on board a ship," -'every soul was lost," and ho one is deceived by it. There are, however, other renderings of the word nephesh, and other uses of soul, which we shall look at in their place. As usual, the deniers <.f the Scripture doctrine make a great display of various meanings given to the word." }5ays Miles Grant,t '' N'ephe.sh, the word rendered soul, is translated in forty-four different ways in the common English Bible. We now propose to give 4iU these variations, and il|uote the texts 4hat contain them." . . = Now I would say that nothing is more common than various renderings of the same word in our ordinary trans- lation. Good as it is, and in most cases giving the sense with sufficient accuracy, it often varies from literal exact- ness. With all this variation there is far less difference than » would at first sight appear. Mr. Grant himself reduces these meanings essentially to four, '' creature, person, Kfe and .opl.wusnu^ ^"^ xMB y' shuU lav ui, thus. luy wor.b in your soul. ?1;:L xJ^: ^ TI. soUl or Jon.thuu ..^mt to tUe soul ^^"""^Lo- Tho soul of all tho people was fSWa. " 2Sam" B: Th. bU-llhat uro hat.d oi D.vi.l . soul '^ifn : What ins soal a..in-th, ev.-n that ho doetb. • Psa "xm"2 : How hm^ Miall I tako conns Liu .uy scmiI. 'cvi in- n..s. '-. ' VThis will not answer, however. For it is plain that the Lord contrast, killing the body here with destruction of body and .vo,./ in hdl. Xow man can only kill even the hojlj for a, m>i "^ •■■■ But again, how *^«»il? "neji-^h talk of" kiHine the /r/i '»f ■/. ft.,';- '•S>.»i Tf**- /• V II • ^ r -/• I \ ■ ' no i..i^: w. Shapindf trunnions. 120 " Every larje forging is nmdejn the saracj way, viz. : Solid forging. "Slabs" of iron are suoccsaively welded together upon gj ,^ the end of a " porter bar," or carrying b«|r, which -acts as *"**.' a lever and tongs In .manipulating the wX " Slabs are formed by hammering togeth^ several blooxs of scrap iron. , To/arm a trunnion rii^, the porter bar ^ heated, and Trunnion slabs are welded on it, tVo at a time, till a mW of the re- ''"*• quired size is formed. . . , This^s roughly hammered int^ shape, tric\ porter bar _ being in the continuation of qno of the* trunniW. This bfock is 6onverted into a ring V.y punching a lible in tW centre (in the case of l^rge guns, two holes.) These are' then. enlarged by drivjng ovalshaped pandrels through it, increawng in sizfe till the holeis large enough. The trunnion ring has to be heated bets^een each punch- "^ iug, and the trunnions are then roughly shaped* r It will be seen that in tljis case the- fibr^ will Wn- along the trunnions, and round the ring as described. Scrap trom, turnings is used,, as it gives a good fibrous iron of good quality. ; 'A When we want a solid cylinder of iron, cros||liP binding sl^bs should be welded along the sides of thosWfirut welded \ ^ to (he porter bar, as in the cafee x)f the fbr^ng ft (r a large - ' ■, cjtecabel, „-\ ^/\ '" '^'- ': ■ • . '■ ^ ^'V j " ;'■ , ■''^. ^ ''.■'-.,. '^" THe heavy bars for the breech coil8k)f h^av /guns are Bars for made by welding successive slabs to the end of tlio porter heavy coils, bar'till sufficient length is obtained. 9y this mean^ we get a denser and stronger toaterial . for the breedh coil, where • great strength is required. \ When an inner barrel is required, several eoUa i^x^t be welded together. - > / .• The B tube, or chase, of heavy giins, is also composed of tw6 united coils, as well as the breech coil, in 8o6ie cases. To begin with, the coils are turned smootli/at ends, and reciprocally recessed, th a t , i s, a iprojection is formed on one aad a corresponding recess is formed on the end of the other. Forcing a cascable. Uniting'two coils. Si: it'': fV 5 1 ' -i. :r- 62 FACTS AND THEORIES AS TO A FUTURE STATE- much more of " killing the body and the life " V What is killing the body but destroying its Ufef I must plead ignoiioce as to kilUng the body and the life being different things at aU. Nay, further, since "killing" is already "taking life," I niust confess I faU to see how you can talk of takiW the life t>/ life or " killing /(/€." Thus, then, without the need of considering the passages with which he has sought to prop up his argument (passages which will be examined, however, in another place), we may safely assure ourselves that the Lord speaks of a true soul in man' which man cannot kill even for a moment. .They can, for a moment, the body, but God will. raise it up. Not eoeii for a moment can they kill the soul. . The dilemma has been attempted to be avoided in another way: Says Miles Grant: "We think it does not mean this present soul or .life, for the reason that the destruction threatened is not in this life, but in the world to come. Man can and does take this life." ^^ Therefore- " soul " has to be rendered the " life to come. But this it never means : the life to come, or life eternal, is ^oe, never p.meh^: So much so that Good wyn says : '• W her- ever the word 'psuche is found it is in direct contrast with zoe, and used to express the natural life or soul capable ol being destroyed, put to death, or perishing." This is, ot course, as to the letter part of it, merely his own view, and in flat denial of the passage' before us; for how, it it be the natural life, merely, can man, who kills the body, not km it '■" But the " life to come " it is not. J*surh^\ m a sec- ondary sense, is " life," because the soul /.s (in effect) life to the body. This natural life man does and can take ; so that • psuche here must be (spite of.the protest of materialism) that which lies baci: of the life //..6//-ti^ veritable soul, which is out of man's reach altogether. Roberts attempts an argument, however,' from John xu. •25 : " The man losing his life in this world for Christ's sake, it When y When the Son of man comes > SOUL AND SPIRIT. \ iti8»o»,aj«„<,Aeori:fetocome." Now the Lora-B words hateth h. l,fe .„ th,s ^<,rl<^bM keep it unto life eternal." Ho_^ could a.ma„ keep hisVe to come «,Uo life to come ! It « h,s present life he in some way* keeps, not mererfor ever b„t to i,ye eternal. By and by we shall look „ore closely mto what "life eternal " is, and shall then find" s no mere etemal. existence, bat far more. His human life W.I1 enter th.s new condition. But that shows the di^ti nc' nelksT":, ' '""''"'' *■■*' '* '' ""« •"■■»» ««> the Lord speaks of m the passage. As I have said. Scripture expresses -hose two things by different terms: it i^ always Sa'r never ;««/,./ and Mr, Roberts cannot deny it ' But to give «p here is to give up all as to the soul's The doctrme they denounce finds to this verse as literal ex- pression as need bo. If it hn Pl,f«„i„ o • / '"-f™' «* Pi.»„„- L \,. rlatonic, Scripture is then Platonic ; or rather, Plato is thus fer SCTiptnral V -I CHAM-EB VI. FUN-CT.ON.S AN,. KKLATtbSSHIPS OP SOUL AKD SPIRIT. , With these facts before ns, the wayis prepared for us to see a new and beautiful harmony to the S^cripture teacLg as to soul and spirit. That these are quite diwinct from o"f another, though so nearly related, the word of God bears abundant witness. " Your whole spirit and soul and^ody " and piercing even to the dividing asunder of soul a^d spirit, are passages sufficiently plain. But the ouestion th« which the inspired writings furnish, we find also the *In »nnt way will b* better considered further on. a i i] >,! jj. 1, i. ft* 4 % 64 FACTS \^1> TllLORlE^ AS TO A FUTURK STATE. foUest confirmation of the foot of the existence of these two separate* entities in the compound nature ot rnan. t Spirit and soul and body/ which I have taken us the key to the discovery oi man's nature, t;ives us, I beheve, ver> dea^ the on J of relationship. The .oul is here the con- Z^l. link between the spirit and the body The spmt is The higher part. Hence, although it be true that - the body ^SK>ut the spirit is dead^' (Ja.nes ii. 26),yeMl- ^P-t- never looked at as the H/e of the body. Ihe word lor "life," as we have se<,n, is psu,J.e or n. ,/../>, in its ^econdm-y or (fcr/i^ec^ meaning. . m^'"'^-^'"' ■ , i*:^^ >.„t Aud to soul or .l.irit, not mftely the n.o.al M"- '.»=''. l""' .ISO the sense, an,, .ho cnotional a„.l in.eUortua iacult s are ascribed. Strikin,. .uct ^ut.riaUsts tl>e 4,«.. (to which ».,;/ ascribe cverythi5gf#n«t so nu.ch as once men- tioned from Genesis to Itevela.ion. Xor has the M," :; h contains the brain, a'.Vy nK-ma, or n,onil .aenU^s scribed to it. •' Vi„io„s of the head are "'-'l^-l f •'-. iv-'IO etc.), l-lainlv l>ec.u.se the eyes a.e .n it. lil.t no ;i;.n.al or moral qualities, no foculties besi.le. are ever attr- ■ i Mo'not'.say this as .lo.btinK ,he result of "«'" •'•«-=^™t";- Vthis resnect. Uut, as fully allowi,,,- that the t.ram iS. he . i^,me„t of the intellect, it makes only , he uurn- str.k.ng he Ivin^hich the Spirit oftiod ,oe. back „1 't';";;'- "->> • „r,;apto that of which i. ,-.. .K rely ihe oraan ^tdl no e so, Sse feelings and facui.ies are attributed hgnra Uvely to the hea^, the" bell,, the bowe.s„the kidt.eys trems) the WO„,b,and the flesh in ^-eneral. but never .. the ^-f_^^ at' the *i.uarks of Kobert^t belbre e,.ed, and see how th. ■ . S»r:e„ara,e or .eparabl^i^ Mr. lU,!.....' --, - '^ ."- '''-J""-' fnril.er appeal to 1 Cl.roii. xii. .TJ. J-U-xxxn. 8,and 1 .ov. xx.x. -„as ,vr,nM rr^ad for l.ims^lf tb.- text'- in .lucstion. ( » \. m- SOUL AXD SPIRIT. . ' §5 Wisdom Of God raels the insane folly of wbuld-be philoso phe.rs. lie Avho forek^^w all these self-sufficient speculations has>^poured contempt upon them by utter silence; while' oxcop|;,, the li-urative- lan-uagc alluded to, all the faculties of man are attributed to what their science of course ^annot detect, the unseen sx)ul or spirit. They may correct the AVord mdced, and t^ey are bold enough to do so, by their m8re perfect knowledge ; but there stands the fa/3b, let'them m^e^jit how they can. • But moreover in proclaiming these attributes or functions of tho^pint and the soul, there is no looseness of langua^ much less confusion. The mental faculties, emotior^.kcn- sual appetites, etc, are ascribed to soul or to spirit with the utmost exactness and the most unvarying harmony: It is to this point that I would call i^ost earnest and special at- tention. We ^all find in every case that intelligence and judgment belong to the spirit; the affections, desires, appetite^, etc.-^o the soul. I place before my rek passages, or alt the varieties of them, upon whicht ment may be fofm{||* « ; And first, with regard to spirit (rwac/i or 2>/*ewm«) . ^ Gen. xli» ST' : (Pharaoh'i^, spirit was troubled. '- Judges viii. 3 ^ Their spirit was abated towards him.' ' f Psa. cvi. 3:5 : Tliey provoked his .spirit, so that he spake un«d- - visedly. f^ - / ^ Prov. xiv. 29 : 'Ho that is hasty of spirit exalteth folly. Isa XXIX. 24 : They that erred in spirit shall come to under- standing. Ezck. i. 21 : ^ho spirit of the Jiving creature w^ in the wheels Mark.viii. 12 : He sighed deeply in Lis ^pirit. Acts xvii. 16 : His spirit was stirred wthin'him. 1 Cor ii. 11 : What man knowth the things o.f a man, savethe spirit of man wJuch is in hitn. / . Rendered in our version, "miqd'*^' : " ■ ^' . Prov. xxix. 11 : A fool uttereth all his jnind • ' ^ Ezek. xi. 5 : I know the things- thjit^tome into your mind XX. 32; T hat--'- ' ^' • ^ .•y^r' w h ich com^^h into your mind. Dan. V. 20 : His min-l linnlpncd in prhlo. $¥ I.- , L 111 ill 66 FACTS A>I) THKOUIES AS TO A VVTlT&E STATE. "Understanding" : Isa. xi. 4. " Couracjc" : Josh. n. 11. Now hcre'it Avill require no lengthened examinatioix to see that the spirit is presented in Sbrij^ture as the seat of the - mind or undenstandbo/,' tin we have just seen it to be some- times even translated. The passage from 1 Cor. n. 11, is^ indeed the mbs%.j)ositiVe assertion of it that can well be ? " What man knoweth tiae things' of a man, save the spirit of ; man which is in him?" Here the spirit of man in the man is that part of him to which all intelligence is referred. Hence we mav know what to thwk of the knowledge oi-^ honesty displaved in su'ch a statement as the following from one of Miles Grant's writings: -In all the 100 passages m the Old and the JiS.V in the New ^Fe^tament, where these » words occur, we do not find one that teaches that when this spirit or breath is in ihan, it is tjie thinking, accountable part, or that it ever did or ever will think. Why is the Bible wholly silent on thig point ? Why are we not taught somewhere that the ruach or pneumfb is the real man?'^' Mr. Grant of course .'idopts the usual c(>nfusif)n of the breath of life with the spirit of man, and I do not 'mean 1 5. assert by any means, that the breath of life is the " real man.'' ' But to his latter question Tdo most positiyely and distinctly answer that the Bible does teach that the .spirit of man is- the conscious thinking part, and tliat his not seeing it is only due to his own blindness, not to its not being there.' " It says . most definitely and distinct ly,.lhat the "man" which knows the "things of a man" is '- the .s;//?W/ of man, which is IN' v him." There is no escapi' from its i)lain speakin.g^ It speaks so plainly i,ndeed that Mr. Grant has se<,'n it best to '' . ignore its testimonv in his pami)hl<}t just referred to ; Hnd it '' is hL^ silence that is to be remarked, and not the silence of the Scrii>tures. , This ''si.irit of man,' then, cannot be with Mr. Grant either an *' influence " or '' a state of feeling," or the " atmos- ' phere or breath of life." tl caimot be Mr. Morris' //>- -.i_ * Spirit ill Mail. pp. •"!, 32 ^ f \ .I' - u w ■^: ' »~ ■^■■ SOt'L ANI> SPlttlT. lan. K'tly in is- only says . lows ? IX It \t to • ml it 'M of U «3P 67 «a^«ro (or obc. all uncoWvortod men ar| born idiots), or motu.. and cuno^ions-of tho.soul." NofitiK simply wLat . the words dedarcva c<^ns(.ious intelligent exJMenee ^n the 1^2^;"' mT ^'^ "^"f >'^ »'- intelligence of Suman things • isdnc. ^ "./'"^ man knoAveth the things of a man, save the si'iuiT OK mX.v which is IN- him ? " , • " y Passages which also identify, the spirit as the seat of the mmd or understanding, I have already emg m man the higher part, andthe ric^htful governor of the n.an-^wha?, in^Wt, characterizes him ^ow letus gather, in a simlla^ay, some passa-es as to the s^ji^an.! the diflerenc. will l^t once ..p^re^ ihus It is the seat of the affections : > , ^ . . * f r\'''''?SiJ^'" '^^"l^^ »^e'^^ l^th fo^^our dau^l^ter ^^|..Ak xvnui^Tho soul c^^^tha^ w,3 kniff^to tllT ^^uj^f ,«^;,Psa. xlii. l:'«opauti?thmy^l after theo^O^ Y^^\ ^ ■ ^ ^'"*^^' ^y '«oal thirstcth for Thee. > Ixxxiv. 2 : My soul longeth for the courts of the J5 ^ - cJT^ ' O W ""! '"^''''"*'^ '"' '^" ^""Sing it hath. «^ant..i. t : o Iliou Avlioni my soid loveth V ft^\?^'!:^^; With mi^soulhave I desired fi.oe in the night ^ken.^: A swor^shon pierce through thine own sou^ ' Hcb. X. 38 : My soul shall have no pleasure in him. As it loves, so jt iuibs: Lev. xxyi. 15 : If your soul 2Sani. V. 8: The blind XI. 8 : :\ry soul loath /,. . '^Bj^ It compassionates : *r <) • 08 FACTS la soitl Judges X, ^^Qb MX. ^ --^^f °^ ?[f>. "tJTUK^: .BTATUi V » ■" Tl ^v V ^ '..,'» li tt#i grieS^edfJrjiljfi misery v>f^^ , ieat df;>8ts : ? ^' § ^ [ ,%L ^ ^' \'}^ . la :>fut liis scwf d^retK m'*hat ho doelh. t^^Pid wiekcd boasteth 'of .'Jiis soiil's desire. t3i'f Flfshly. lusts which ^r against the scfoljj^ ifetitesf.pven, of the bo^ : , , ' fak cvli/'lS : Their soul jxbhoiTol;]^! manner of meat. i#roW xij;. 15 : An idle soul VarJl s^r hunger. " , , li ,"^*''xxv. 25 : As cold watersi to> t'^Mfty soul. ' i kxviLJ : The full soul loatheth ^\ioncycomb. ^ ■ iWaU xxii. 8 : His soul hath al;»pdtit^j liain f ir: MeattoreUovethe^souL .•, L'^ke xii. to.: Soifl . . take,thiue caa^^t, drink/and be merry. So Its derWe^a: pjeahings are : '\ ' - ■' "^ F.ppI vi. 7. xxxiv. IG. ' : JOB. xuv. 1^, iu»t-. >"• 't ^r' '^- , , . ■Mind?^ in 'the sense of ^viU orl.jontion, not of the under- standing : 1 Sam: ii. 35, 2 Kings ix: ld#^ „ • . ':. A 9li-ht c:«imination of tho^en)i)assages wHl serve to aemonstrate the truth of niy fornk^r assertion as to the soul h lee andfunctions. U is hcfe seen plamly as the Imk bu- Len the spirit,.i,a the, body : ^m^t""^ f^^t , of thelatt6^:THe sense of " nf||| ofVen given 19 it.n •;.Scrininre is plamly a meaning ' In jHLls thp (llirerencc be" inlHRiost marked way, an maintained everywhere thro Still objection has- beoii Roberts has even ventured th trary,, « spirit" and " soul '^^re' ' .,,, ^ " niostindrscriminatemaunor.' "v inst«i>cas Vjko ». 40 4-^^ ^Mysoul dbth magnify the Lord, ana my s|>.rit hatb rejmded •' - : .. p ut lirw1o»>s not tell us how this shows from this rit very fact, nd spirit is preserved ist thdrough c^jQHls^ncy' £the;Biblev^ . ,' '■ V this statement. Mr. : lion that, oh the con* >jj||tQrchangeably in the %■ tis)f ♦Y-* ■ «t' God my Saviour. ray their indiscriminate us^. express how fiiUyitsloBj^in m nl doth magnify'' pay well ;{^UtisM;; wWIe '^^jnyspin(^' 5*. r\ ^ >> ■» ^, mini SRSSW .r^ "^S^S^^^^^.jM^Jl^^^fJi^^', .# .1" m^ SOUL AND SPIRIT. M H' t" ttffthe 1 "^ f"™ «:^a„dboth heart and mmdthn. . testify the complete ,vay I'n which the knowledge of a pra.se There .s so l.ttle opposition here to the view aWe «wen that .t alone giv., fulness and definiteri^ss to whit Zn^o^'"''^ hand, Wn.es a poor and „nn.eaning ; He goes on:- --E-;,-- ■■■•■■ -^ ,-■■•■_- ■ " But the fact can bu^hown from the very passages which Mr tent ha, qnoto,, : for instance, out of nine .^.oteSTolhow tw to do with mnotton, such as anger, fcnr " cV «« a * ■ ebse e.a.ni„.a.i„„ show, tho„ To t'oaX'.haTthc sfirit, f/a^S onndcrstaudmg.has to do with trouble, anger. i-rovC Z II ^s^L- " " ^^"' """"' o"'? to do 'i«. the exercise « Ylt%^' .ff ""V''^''"'^'*"^^'"'"^?™''™'! the theory. H« shows at by mfrrj-ing from it "two survivin'., W»J Tnl^'Sw ^^"''^■''•■'•'"'""''•'=^<^"^""'"^'-' Spirit, so.^ tSklMjr; ?"", " ■"" """ " P-»''nality," and ccrtain- ■ m*fiM ! '"1 """"" """■ ^'"'- ^' J'^'t'' the body _ clrojIS for flSo tmie be.ng, out of this tri-unity. Spirit and ' I! sTk ■ '"^'" '**'* ■*'■'' r""- '^"'V'i- In life or in . fclh the myst#,o«s n^ks«rfe«.ection are preserved, and f (.n Mr. K. _s- wordih^ ^{ ,,), the spirit is the thinker, and the sou t^ ./W.,.^|ei,> -are A indop*8ent of each other,_to„ pers™,Utio.,, ,,«„.. ^.j,,,^ knowledge of the spmt becomes tlJporUrfof.tte^o„l. thS aflW^s of I l*r!fiH1 ;r'r?°"?'*^^^°^i"*-- «fB-interkpe„dence ' !*.eh Mr. R-Iays hofif of .isaKiinst the view :_" He shhed ■» S^ f ""fl-n^on at all. The Iang«.ge does no mor^ »nfonnd soul and spirit than it ,loes hod,, and spirit, if V \ ■\ 70 FACTSAXnTlIKORIKSASTOAPt-rrRESTATi:. rlgiclly (™a u.,„utnrally) cc^truc-.l. But it ^vu« n.enU,! troll hat i,ro.lu«..,l .!,.■ rigl., His xi""^ .l.sc.r.nng th Lvon Pharaoh's spirit «as in lilce ...aimer trouUoa. ... h s e^ because he couia „ot i..ter,„-et his . reau. .. U.so cases, suppose the spi.-it .as ..,i,.,l, ^vh.v co„ . -^^ alccrns the thiugsQ" a ,.,a„ is ,igh.., ..a...e.l '-^^ ^ the trouble. The so.,1 i., I'haraoh s case, sm.l a,.,! bo 1) n the Lord-s, .night he i..volve.l; but the evpress,o..s arc per- fectly ppr«p,-i:te, a»,l the ,1is.i..c.i«.. between soul and sp.r, ^ll thin, 'a real signi«ca.,oe, which for n.ater.ahs.n docs ""so I t.vc shown ai,..ve how the .pi.it in con.,ee.,a w*,h ..n„°cr ■• (as in Jn.lges viii. :i). I'sa. evi. :!:i, an,! P'ov x.v. .9 Irrreally to l.e c'lassclNvith .his, asS!»evi.U..,t; an,l Acts vvii C is nea.lv relatcl and easily h.leH.g.ble. mt let n.eask Mr. Kobens, /,.« l,e fo.u.V- hate, love, iJta,, et-..e." i.. Sc.-ipn.,-e xscril.ed tothe spi.-i. V It .splan. "has not .. we sh'„..ld hhve hehrd of il. Does ...^ h.s Lk the.,, as if the '• ,l,o.,ry ■ had so,.,e lo„..datlo., .„ fact . As to the soul, Mr. R. asserts that 1 he ,p.otat.<,..s-^ , 11. ll,.,t tl„- ' soul • ..!■ af- liijlle h:is !H inlnh t.. ll., "showasa whole, that tlu s"in .- i .\. ,„, ,, ,;.) , with hi-her actions ot the mind as th,- spirit : tmu 1 -'■ >■ ;'; '- , ■ Kviir " ■ in all these, which are thef.i-st three. inotat.o.s, ■ r", ; w"",;? ihal a 1 h-es .ft,.,- divine thfes,,a..d therefore that L p;'^, d ..owl! I'e' n..t this ,.oi..t i» W''''«-v-;'-';: 1';^,, the soul he without ^'""^^'■^f^^':'!^:^ \^^^. U 'That mv sonl knowktii right ^^i■ll ,1 "»^ u. i , LXtisplea«a,,t to thy so.-,/; rr.-.v. ..iv. M. .^o shall th,- fo,<,«-/«/./.- ..t "--■»■''"»' he t" thy soul.', , . That is Mr.-lfl^d,c.-fs disproof ..f the whole a.-gun.en..- I.Usyto..owhereaga.. h..isn.u.H-ean,^.^^^ ^^ and that the \k'vv i» .|ucsti.)u t.n of iru'aiiiiig to thi- texts. For, iw to theiirst three «|U«.tati<)iis i ]u)\v imjJossihU' woUld i SOUL sANI> SPIRIT. 71 I ! ^ .fT- ^ P"""-'"" my """.''after Thee," "my „,w th.rsteth, > " ,„y ;„/«,, ,o„geth." Certainly it h;, „e"er been coniended that the soul has not to do wUh divine th^^ contra,, ,t „ the importance of their gettinj; into the heart, and not being in the mind only, tl.atl TheJ^etto he .ither tevts .„ obscure to Mr. Kobcrts. The kno,v'edl of w.dom,„,«, be thus .sweet to the soul, in order.top S If t-xpianation ot tlie last tWo mmfofi^iSSu o .....i,.„,..__ 1 , :J ^ quotatior«- So ^ye can well «1( .s O lotlgo is not ..n.lerstan,! h„^K "t«ft the soul be Jritbont,, merely superficial and .iowerless bnV ki>, ,„, turned against himself. '""'''' ""'^^^ff™ are easily ' ' statern'r!^' f' ^"'\ '"' " S™^^'^' i-^o-i-^'ent with his own :"3:d .!i.,t; ^;i::rr*"'" r'"'-^ >-'^" by "body, life and mi' ■■',;:: t :;:'"" T '•''•'> ' '/-. .,„./, he idetitifie, the:"sp"t"\ tiX":::;^ jt' beve, H,dced, it is inconsistint with lis system and L «a.d ..o, but th.ardo..s not alter the f-,,, 7^7?' ""'*: ''*™ m.anilestcoutr,adictiontohi,bti;- '"' "'"' '"^'^ ^"'^ '" ..'.r^.;':';;":::!;!^ ?■;-—' opposition, .^t while the .spirit is i^scriptu; ;,;fcr:,rtr""°"; T »ul i.,.the sea,#.me i^eclions ri 'h ' or ton.^f V'" 1 l^al.e,Ju*sts, and ev#<,f:tlA„„,.,iL „.,!*'"■«• "U""'- * ii)petit^3of (hebody. 1^ i?r ■ P ' - f 1 »-t 1. ' V 1 M'' §• 'j; *»♦' «u ]PACT8 AND TH AS TO A FUTUKE iiTATE. # CHAPTER VIT. so VI. A.X D SELF, V* hi* J!^ We may now proceed srill further in proof of the distinct " ^Wieanlng and hanncMUous use of these words in Scripture; '^ "-'Wjh added harptiony discovered being o^Apurse new pi ^ ' of t,he reality of man's spiritual being, ar^oftlfc coinple TSeriptui'al recognition of the fact. -* W-e have seen the intimate alliance of soul and^ody, the very appetites (as we speak) oftlitj body being ascribed to, the soulA Thi%ii^l^cs it .lltt|c wonder thflit "soul" and ' "life" eh^HM^be I© far iden^fied as to be expressed even by *^*^ 4feP^ W*^*^' 'H^liat/oroiind have we from Scripture, indee^or speaking of any ''vital principle" a})art from the g(ju(i? bsecms plain that there 4s niTsuch thing; and that " life ''^Sit the ptrj^dddh vjSjine- OqJ:/ loith the soul. The sool- IS Se life while iiaU^fes in coipwtiofi with the body. The life is -(so to sp^j^'ti^e I'HEXOMKlfeCl. soul. It is no wo&dei*, then, ^fet-'''^^ ^^'" in^*an"^S^ should easily in Scrip- ture xm into c|Pln(^ei;,and be^both covered by the same Greek^or Hebriip' wond. - , Thife they do so is seen in a passage which Mr. Constable *hafl very strangely himself brought forward to show the in- fluence of " Platonism " in moulding the common translation ^ of our "Bible. He would have tlu; word' ;>s<J^% JI-SW %} «OUL AXD SELF. 78 as r ltd •„ at tjlt T "'^'""'^■ '" "" P™-"' '««*. (1 Cor. xv 44, ..P"""' ''"''y of the resurrection With tho°pn.c.icai «fe whirt^v^ ii rrr"*'' '''«•' WAV ' Tir« u -^ ^ ^^ the flesh in a SDecml .word in Hebrew for either •™J|o t^^v^ V"'^ "■"'^ /'«-/,. i. ^sed correspon W|y^°, f:,'"*^ l'^^'"^ the emphatic I or he " \?: T^JT^ '' "^'' ^* '' """' of a peLn is but the pe^lrhHf '''"^''"''■- '"^ ^-' " •^^:^:^^^^^!::::^:^^' T "°* ■""-■■ ' " sniilQ " ;,» « , mode ot speech, we speak of ^Prt again rw '■■'"""■'""■"''' ■■'•"■■-'""■s/"'"™, IS iisod but mice (Pro but once. Fo " &««o«," Eccl. Ji. 3. self" V. xxiv. 8), lit. "faces." Methim we find, beside nephesh, only i --■^ p • once 74 FACTS AND'THKOBIES ASTO A FUTuUbSTATK. V yet we do heiiove in the immortality of tlie soul in spito of that. Som(;how to ns, as to X\u< writers of Scripture, the man who dwells in this "natural" body, is prciminently a "soul." "Soul" characterizes him, whiK' in the ttesh at least, in some sense beyond spirit or body. The body he possesses is a soul body ; the life he lives a soul-life; the man himself is a " living spuhV /^ " Can we explain this identification, while yet the body is what is most evident to the senses, and the spirit the.highei- and intellectual part, and which .really separates jiian, from the beast ? I believe We can very intelligibly ^v^iplain it. Fof, as to the body, what is it apart from, that which ani- mates and .connects it with the sc1}ij|! ^r6iind, nay, which holds even together its very component^^>arts in one organic . whole? It is the soid witli A\iuch' w^ have i'>ra"ctically to do; our intercourf^e is of soul with soul; when the soul is , gone, tbe body is but t^he relic of what we once knew. And even a^ to the' spirit, its connection with •theputer world is also by the soul. The aperture of knowledge is by the senses. • The word we have before seen, in VCov. xv., to 'be translated "natural," is twice olsewhefe, tr;uislated "«Gn- , sual" (James iii. 15, Jude 10), and is really " psycluc," from ^Hche, soul. The Moul is.tlms really thi' V//:' hx3re, the man hmself as part of this creation. , Soul/life, self, are so near akin to one another as alniost to merge', in olio ; but the key to ^e liarmony is iii no: wise the inaterialist^c conception, biit the reverse. ; >";-■'• ^ . ^ And this is cohfirmed in a remarkable way by„the use of^ Scripture^ which, when -speaking of the disejnlwdicd, state, ' Identifies mm ^fMAix/y>/r/^ rather than with his soul. Not that what kills the Ibdy kills the soul. This, as we haver seen, the Wordempliaticidly dienfesi Butlyet if the present life be emi^hatically the soul-Ufe-^the living man the living soul— death is the epd of this |bnu of existence. The soiil. though iiot extinct in death, may wrellbe^^Huid, according to the true pl#se in %v% xxiv. 17, 18, to be « smitten " by it. And, wWl^ dsath the "soul departs' from tbe body. ^ SOUL AND HKLF. •S6 r P 75 ■ tZ"'J;o ''i'"" "m' ;•""" "' "-'-«<» from death comt, mto ,t again (1 Jv.ngs xwi. 21), man in tho diiu en.b«,l.ecl s.ato .i,„ply i, constantly and co„.^i.ton y a ^ir a not a soul ,v,,l, two exception, only which limitthi, ta a • Tel^ ft "r^ ".' "'"'" ""'y '""■^ convincingly "h! realty of the ilwtinction we are making. - >'''■'"'- The two evceptions are Acts M. »f („hich in onl» .!,„ quotat on of ,.«a. wi. 1..), „n.I Uev. vi.9 Bo , I fhl evidently refer to .leatl, and the connection with the body . The ,oul, under the altar arethe-'soul, of thL that We 8la,n for the word of Clod," ->mtte„ " HonlTwWch '^ hen (or hades) no less „ connoclcd with the tlouHit of the partner-body from which it had been sundetd but wh.ch .snot al owed ,„ see 'corruption;' in thet^l' . Ordinarily, the commpn (a„auage of the day, whichleifa' oMeparted .;,/„■,, ^a „f ,;/„„„,, („„,,, ,Xi the t'on eqmvalent ,.f the same >™rd), is based upon the oldS Senptural ..sage, ; A ««piri,," as in Acts Liii. », (T^^e ' common term for • one p:.s,ed into the unseen tate The Phnnsees confessed their belief in ." spirits," caretll, dl ri^, >K , ''"""'''''' """•='''* "«^ "«n Lord a '•■sph-it ". ■t^fj'lrr''' f'»>"»''l-i' '■•■'"' not- flesh and a" '«,l -v -^ .',''" '"•"«'".<•""» on the other hand ^•'leparfs o (,„d il^u gave if (Eecl. xii. 7);' and the I ord commc.,ds IF.s,„int to 0„. Ka.hcr (I.uke. x '■ ii. 46,, S opheL Jl to I,.m who I., the l^ey. .,f dcnh and ha^es (Ac.r™ Again, the 5' finiritml "hn.Jtrr.jsr" -" "• ' ^ ' ^cooft, -^t,he two oomhinofj'— '• onnnof inhjvrlt *i;« i-"^ i • nf r;r,.|." /I ri,y ^... <,.mnof jnncrit fhf» Icrno^flom ofGcKl°"n n or . XV. ;)0) r '■ I r I ^ We are ;.„fi,.ii,ati„g here what may seetn r.Hh.rto l,oh,„. toaluture stage of our i„,„.i,,, i„„ i^- „„„„„, , i'""- -^ i; *\' •M 'W i ' *, ".-■j^ ■ ■•'xw-^tw ■» 126 .;-ip. ik'' Till) A tube is prepared as pre vionsly described, fi'om a Manufacture solid ingot. It is heated, wlicn turned and rougb bored, to fenerallyof a ,tbe proper heat, and is phmged into a bath ofrape oil. Toughening strengtljj^ns the steel very much, but it warps EfftiJ|8 of it a little, and frequently cijuses the surface to crack, so it has to be turned and bored true after the operation. . , . ^ ■':,. The B tube' is composed of t\vo single and slightly taper The B. tube. coils,/\inited as before described. It is then turned ; the , inside is then gauged so that the ste^Hiube may be finished ' to correct size, allowing OOaTins. at muzzle, and '002 at ' otlrer end, for shrinkage. ^ It is ea8ier(to turij to gauge than bore to gauge, hence the reason th^Jnside of a toil is carefully measured. ' . The 'coiled* breech piefce ^consists of two united coils. OoUed breech The breech end has a screw, cut for the cascable. ^^ G coil consists of a breech coil, trunmdw ring and muzzle coil, united as before described. N.B. — Double and treble coils are not now use^the bars being inade of much Ji^rger' section. ' ^p The coiled^breech piece is first shruiyk oh to the A tube. A shoulder is furnjed on its^jpfiuzzle end to receivd a similar recess, cut in the B tuhJe, whi^^s then slirUnfe-on. . • * - ^ The cascable is now screwed in, so that it|te|s compressed by the C cqII, wfeich is novv .shrunk ofl over au, and the gim is ready for (1) gas escape being made, engraving, finishing bore and rifling. Venting and (2) sighting^ marking, &c. The gas escapfe" is cut through the threads of the cascablfe. The. other operations/^ cannot be, with advantage, de- scribed,* we not being able to see the actual operations. The gun is supplied with two tangent sights, "a centre hind sight and three trunnion sights. "" ; '^ ' ' ' Larger natures of ^uns are made on similar principles, The cast patterns of the IS ton and larger guns, Ijave ^ ^muzzle" coil shrunk on separate from the jacket, to which it is not welded, and it becomes the 1 B coil. . piece. C Coil. 'I'M Putting together. '#. -Larger nato^eB.' t»? ,1 •■- ■1 I- mi r. t:i <."'■■■■ 1 -s: ^n-. I' n ■ S' 1 I ! I lit 76 FACTS AND THEOBIES AS TO A FUTURE STATE. v drder that we might have a full view of the Scripture teaoh- .„\!^r,' iDg as to what man is. There is surely a consiste|icy in all • , thisu which is the consistency of truth itself We shall . pursue this further in .the next chapter. In the meanwhile "^ we may take uj> the objections of Mr. Coilstable to that view cJf " soul " which we have been maintaining here. Thus he complains of the various translation which in our common version is given to the word. He argues that the translators, "despite l-lielr Platonic views, are compelled to X give * animal life,' as a true ami proper (jense for that word, which they generally tran^^Iutv' by a term which they suppose to mean something infinitely higheir in- meaning \than ' anipial life.' Just as if a wordt-an have fur ifi^'}>Mhiap.if smue two nijeanings wholly different from' each 6th4r I '' '" ' J Where OUT tr4ri$lators have givseji this rcridering of animal liiie I cannot $nd. Mr. Constable's object in intrddiici&r " ablmal " in^o it^ is plain, Jhowever. ' It is to let t;is know thai »oxd-Vfe (if I may use the expres&'ion) is common %» the lower animals along with man.' and to let us iiifif ^"^^^^tk can be no higher^a thlugin u.s than in the •■ beast.*; which,i^|f ish." This is to decide the question of tha,p„ours immoilalT . ity by sleight of hand. I'ht-, inference in rtot a Just ohe. Xity " all flesh," as the apostle ;^gues, " is" not x]\y,sfhne flesh."* ,how much less need All snol-< i^e the sarne.V , Why n'ot'say - of all ''^ife''€;Ven as much, ('\cept that it^ fdlv uotjNJl fee UM)*- transparent ? Therefore , the ait. Jle.does adduce Afatt. ft;vi. 'in^ liO, and I-.uke 'if , *\ . « ■ Sin B ■4.. l- 11 . 11 e ,t . r e I. ,1 I % : \ e I '■ %.^ I "i * 7 • o V' ^ « e. «« «: f "■«> '■0\ SOUL AND SELF. '77 ■ _ - •\i at 19-2S M eramples where psuche ^stands fof life a«d sonUnd where he claims it |jmst at leifst be u'nifiirmlyjrM,. • ,, ® , 7"' ^'T^f'^y =<*■> that* s to,*o latter passag^itis clea lyunpossjble Did any oiocveraddrpsssuchin toper .. sonabtyas h,s " life," and bid it "take ita'-easef' X? T^ to .8 the rendering Mr. Constable demands r- The same ^rformuy of rendering won.d i„ other places gi* stiU moTe ^^'■^^'^^-^i' '"'l "'• «' ^--Jy «>ticed„wher. ;.:, .w.pd and "spinfare the same word. The rISle S«. wonld apply.is in short not without many an e.ocptln the!' e.oept.ons being determined by the conation '^ tuf S word .s found. In JIatt. xvi.o,,, 2a.Alfo?d and others who a^e mScently orthodo.v, render the last verse as Mr'lcV would do, Without the Icaw idea of i^s being « forbidden by L*inLut' ^?''""^'^'-^>W-hich the parallel pai! sage in Luke ix. 2o seems evidently to show to be the true «n^,thpt ■' soul " is here, as .,o, often in the. Old TestaLiT ' tU synonyn, of .«// "His soul" in Hatt. li ool^ter ■„ preted by the passage fn Luke to be " himself "The te« of ,h,s world or the next. He must be as a man of th^ ' Z ; , , ""' * '°^*' '— <•'- ; >"* 1 do not see how it could be bettor expre..sed in Engfish than It is in the way rendenng of p.suche by life and soul, a rondcrin. whieh w^uld bootjj, madmissible, if i, required a^meani^g- for theZ^d .wh.ch ^-as „ot thoroughly.cstablished eWh^re ■ ' Mr^ ConstaWo has produced some pass-ages to show that ■ m aTtlr T ' r- ^''"'"^ '" ^^y ^'"^ anticipaUnt ■ y* ,^ 't", f ''J«' has been already sonwwhat l>etbre us it wiU be welljio cansiderUonr here' ' ^ .- ' ' Lef^flAg^'i'f ''■','' ''"""^•°'' "^^ "^^Ss forward Himmar ,o which",i,„„d; he sa,: :>■ *. y- 1 1 , / I; m . ' ■■«■•.■ fl^^^ I s a \:-\. ■«. 78 FACTS AND' THEORIES AS TO A FUTgKIv STATE. -1^1 in; the cities of Canaan (!), and the phrases ** my soul shall live " (Cren. xii. 13),aDd ^*let iny soul die" (Numb, xxiii. 10)- Heiu^ges also Jol>'s soul choosing death (vii. 1.5), and Elihus . words (xxxiii. 22) : "his soul tlraweth near to the grave.'' ' Alsothfit "in the H3rd j^salm, >vo are expressly told that the souls e\vn of Ciod's perjiple are exposed to death ; mid in another psrl^Im (Ixxviii. 50), that the soul is not '• spared from , death " ^ "W'hile t1\e final end oi; the i^ipkeij in hell . . . . is de- "scribed as the death of the wnful so.iil (Ezek. xviii, *|()). I- Again as to the ^Tew Testament, he contends that Mark iii. 4 ^pnld read, '*t<)> save a soul or to kill hf and tjo Luke , ix. 54r^6, Acts |;v. 2^),,Rom.\xi. ;?. He urges Rev. xvi. 3, "jevery living soitl died in the sea; "" ami adds, |* Once more >* Johff telU us that aliijSouls, -vvhether of ihc right erms or. tl\iv^ p wicked, jyfter death /////i«i' irithotiflifc \u\i\\ the resurrec- tfbn. In Re\%x.v. 4, fie tells us that, in th« |»rophetic vision, of the, future with vvhieh he was favored, he saw ^ the souls of them that were |yi^e^ded " in aliKbi'i HtaA . He goes on • in'verse 5 to speak i^. nfhe'r S',nl.-<. Tie tells us.jthat these litter did not live again til) after a certain. j»eriod. Hence we gather of the former that they hnU be+'u ji^ist'M^to life, " i.'ei, had been without life, iir a conoken of as a cotistitiunt part, oi" huiiian nature, o//<: mi'ifartn ' m€(tnhi(f2^. This, he si^'s, is 'ilitj'.'" So that jn the, last quo- tatioii theajMKtle Juhniells ijs, " I saw thc/Z/v-v of them that .^ were beheaded.'' etc.. " and thev.'" the lives, '• li\'('d/' He saW ■; .' these lives, to use Mr, C* laniruage. " in aliviuirstate," 8o y ih Rev.^ xvi. H. '• every' '^"'''"y ^'J'f — tlw ;word 'living!' '^ makes thing.s still plainer, Mr. V. thinks — " died in the. .sea.'' So Job spoke pf his life choosing tb-afti. Kliliu of its goiirg tqi the grave, Abraham o^i is life living, and BalajXin of its ^". dying; while )ie that kille'i tW^life of amanwasto be put,. • to death, etc. This^ is all ordinaj-y and «piite intelligible,, ^ TRn^lisH :t'>^^lr. C-onstable. mimI whi SELF. -}'v" ■ y * ' -, ^ ** ' ■ ' ■ e '. ' n ■ A 1 Its ".^ 79 •^Howisittlwl.,1,., .loes not «ee th.;, impossibility of sa«h rendermg., «„.l or, tho other hand ,l,a\ tWe is a iLtim^ difflellt f •"?" *"""■• W.ysh«„Id he have more ^Mio: '" T"' '" ""■^^""'""linS •fo.hua', destroying, , .all.the s„„)s ,„ Canaap, 6r every "hying soul " dying i| , , ^esea, «,an ,f it had ],eeA a newsppper i:ragn.ph L tf: ^h.pwreek. a„d •' not a son) saved - y Wonid this mgget ■: to h,„,, a., sj^ilar- language in «oript„re seems to do how . . ^ro„g_o„r thoughts arc about the '■ salv«io„ " of "souls" ? ■■ "trte a „™7 "■ Tn ""'* '■°™'""'' t^'^'^tipn into : Mfve.a soul or to kill Jt,". actually iutTOduein" the "it" .. J^-here there i, none, t*.hri„g in ,i,c killing of a°so„Un he , most sirikjpg way !vtV,,yi;s,,„,,d not b^ 'l^ '"there t . . car, only argue upoh^is. pXip,c of unlfonnity" of meaning " •The 'souls of yftsrHeheaded-.in Rev. ^^. preseflfs b«t,htt e. mpre ,r,ffiA,!ty;for the reviving of the e souir s *-P<-e«M«f^a -resurreclii,;." ' If«is ,Serefo^ir» i" stance p^,!.^.u,e ,f ^„1 »f a „,anj-,r'tl,e man him,,.K which I havealrealfy.relerWa to. Tlfs^completes the list of New i^stamont. passages. . ■ ^^ -^^^w r The fir.a frotii the. 04,1 testai^eiit (Lev. :«xiv. 17 1^) T have alre:^y n.on-ea tp. The ,exp.<;sion here an^ll where, as Gen. x;.M. 21, Dent. xix. CW, xxii 26 Xe.^^ 14, is invariahlv ".v./////^/ the sonf" C 1 i ' * >. ™i -, ''""«/vi'»<^ f^oui, aHd we have seen its force. Tl,e veWHs nfct ,h^ true wor.l for killing, nor wouffl here lie sense in speaking of killing ,he ///i^^ofT person be ■^:;^^' ''V'-'f — ',. ,*i„g 4r and'Xg tht l.fe #^,tj.e hfp wouM he al, i„suR>rabl,. expression. It 18 scarcely. „cee.- ]^tan and woman, in their characteristic', differfendes, ^»em to pre^nt'very much the peculiar fi'.aturcs pf spirit' and soul ; the one predominant hi mcntsl artivlty, the other in emo- tional ; the woman formed /V th<' man, and each the ^eoin,- - ., . ^ ■ ■ - - . . ' _^, ♦ Examples will bo f.rni'l withf ul oily U.riu-ulty in t.he01 for in-^tfinrp L^r. xi. 1;). .Tosh, xxili. 11, Eslli. iv. 1.1,'ix. .'H/Jab xYiii. 4, xxxii. ::, J>s;i. f-v; is, Na.. v. 14, xlvi.' 'ZJaY. iii. 11. ,. - t Oi-'" corruptiort,' (...< li.v'-.-^s.arijV of the body in^foly ; but '' pit'' is ntore oai^Ij and tfio triy» uuku) ■ j, )\ofo. I _i L :«f , I . • ■ 1 THE PAtL, 81 plemept of the other, made; for mutual support and re- lationsliip, " ' The aaalo-y Way be traced further than this, however, and gro ws^ si^ificance as we contemplate It. The man wa? seduced thr&ujrh thfe woman, his judgment not astray, but led captive bvhls affection.^. " Adam was not deceived;' says the apostlV (1 Tim, ifi. 14), " but the woman being deceived was iiLthe tr&nfegression." " The serpent be- (juiled me," says %? ,woman. " The woman gave me of the tree " (not beguiled me), sayjj Adam. Thus, as the man was led by the womaVand fell by her, so was he, it is plain, led by the a ffections of|he soid, agd with the soul the spirit fell." « ■ It is always so. W\x^\x\\i^ language of the day, though not of Scripture— the head\s seduced by the heart. " How- can yo -believe,'; asks the LoW Himself, '-.who receive honor one of another, and seek nolMhe honor \^iifeh eAeth from God only ? •' Ami again— "tlkt they all might be damhed, which believed nat the truth, iut " [mark the reason] « had plefasure in unrighteousness " !|2 Thess. ii. 12). And so .again, when therje is real ttmtn|to God, ''with the hecurt;^ not the head," « man believlth unto- Kighteousness" (Rom. X. 10}. . V ' . ; iJb . ; '.' ^ Thus, though the spirit be ^% WWli astray as the ^oul, it is thrmfjh the soul, as.wfeli a;^ \yifc|.it, itns sej^uced andl"^ fa^en. And the Avort| of ^GodjlinVts" own pCTfeet andwiS derful way, ever ^eeps^n mijiid tlio Vistinction^ It proclaii^ .the iact that in-fallen man Iho spir!|t haa^5^eMecl its 8i%re^ matjy to the soul, ^nd that tluvft«atA-ur' ma^ is ^' s^^swaf " or soul-led (^n^/«<>?) (r^^QKJI. 14).\ Imthe believer^ And" . especially in thp f btoielcsH stat' ^^pirlt and iiriul and l)Ody '' ^ again in4he dlvi,i^e,j()riln-.„., """''' ';" ; :'' ' - ,•, "." '- .;-';;: r^y Xor are tlu-se ^^''a^^'. I'l^-i'^^ ><':>ntaiy, expfei^sii^^ s(Wi|^ th1n<^ i^ ox|i^e^^seM,tO THEORIES AS TO A FUTUftS^TATE. 4" 4 i*^ times " will " in our oommon vorslon (l*(i:i. xx\ ij. ]:i, xli. 2, Ezek. xvi. 27). . " Let hef go whither she mHI," is (in Beut, xxi. 14) " let her go to hf^yacmi:' " Aha, s<) AvoiiU we have it" (Psa. XXXV. l^f)), is "ahjij o/^'a>?/^/;' A^nd the^ ^xpres- ,. sioo, "binding tho soul Avilh li^>l)on<],*'"/? ^./ with a vow, •. ' repeated ten timesin Kumh. xxx,, shows, how intimately a\ ill and soul aro eonneeted together.' Thljl^ft is even so that "the hfsf o"f thJ-llesl^ and tho li(,-^f df*'*iln\vt'S, and the pride •of life" eharaeterize the worhHfor (iod, and man, alas ! is but the creature oflUshl v impt»l.s( — ''f^ficnsual,' if " not liaving 4he Spirit '(Jude V,^. ''' y - ■ , On the other hand, that 'the spirit sh/iuld hav«' supremacy, and so give the will ( F say not. in inde]>e««le?iee of tlie soul, ' but a-s enlightening and guiding it ), i^ evident i'nmi the chief, '||' place.it grts. IneriptUFc on this as ori..uyfry other point. Moreowr. as /./■ the sduI .atonement is n^t'ded, so //y it atmiemewt was made, ''' »t it plea.se(r^the;Lo^a to bniij^e him; lie hath |)i^ kimfo grief j wherf thou .'halt ni;ike his soul an olFerifig for sin, lie : fchall see^liis seed, lie j'hall prolong his days, and rhopleasurt* - " Pf the LorcMpture rooo-nizo.l jis i„ a pJjicif of relationship with God • and this by creatioii, iK.t riMleinptioo merely. AvoTk of (JodH 1 in;^ouie s^H as*the genojilo-y Jn ^fcirf^^ boars uitru^, 'Hlii^- son of- (locL'^ The ai>ostle eon- hrmvit by <}uoti%irom the heathen poet, - we are also : : Hia^ftspring "t ^*^^^'^^^^^ Ms very nature denies it; aiid thi^^^h a ■\ dfetinction of the v^ry gi^t^JitoHt, iniportan(H/evidently^ ■ ^ Man is fit^ef^iVraeqiwtnt:^^^ an,V int^-rcOiHrso with God^ and in tte >^fe binmttv arid in this I triay say alone a . moral a«id»ciaAmtable being. He mav '^ n<.t' «nerflo,.. ^pHeity t^r oyU, n^iy, with all'tlre ac- '? ?15^''' ' '^"^^ ^"^ ''''^^*^^' '"I'inisolf of relation. . . ^^'Luke^ii. ^8 : w^r^.it:^;^Hl^ tg "Mecivm son., d., Jim " th^^^• . r. nc>l m the ori^mrU. . That , i- n.u.t ho uncler.r<.„d i^'plain froHs .«-eli [ J^^^^' tWhicIf >fr.>I.i!fi'» Would fratisla'o 'fM;««.» ; / - -° ] a^ i 'i l! g4 FACTS AND TllEORIKS AS TO A FIJTUUK STATE. ship to the Infinite and Eternal, which, npite of himself, warns him of his responsibility, and links him by his hopes or by bis fears, or both, with that life l,eyon(l death, m which, notwithstanding the seemb.g protest of all his senses, he almost nniversally believes. , • , *v. In thus asserting with the inspired historian, and with the apostle, man's //.s. •• Furthermore we have bad fathers of our/e.sA, who corrected u.s and we gave them reverence : shall wo not much rather be-in siiV.ieetion to the Father erf .sy>iW7.s, and live •?" (Heb, xii. '•>.( Who can deny with any appearance oj .>ucce.s:v that we have here the development, by an iuspired writer, of what the creation of man, as given »u Geu. ii., irapiie^ ? We have RQen the bodily frame formed of the dust of the grc.imd, and though God wrought in a special wiy to fashion it, as He dicl not with the beast, yet He does not claim to be the " Father of our Jksh. But we have seen also that man be. came a " livnng sonl,'^ not in that way, nor as brought forth ^ of the earth at all, buC by the inbreathing oFGod, into hira. mm This is not said of ih.- b.'.-tst : :inil. pben(*m' linl .-us the lan-^ ^ <( , / J- 7^ MAN'S RELATIONSHIP TO CiOD. S5 ^ goage is, it is only therefor^ the more, instead of the less, significant. . If Gb4 did not- want to convey to us an idea of what would be literally expressed by it, He must have intended to conveiy the thought of some corresponding spir- , ituai reality. And what can this be, but that the spiritual part which" animates and controls the bodily organism is something front Himself and akin to Himself in a way that the body is not? , Here then the apostle develops this thoughi. He. is not the Father, though the Creator, of our flesh. It is not the bare fact of our creaturehood that constitutes urf Hisj chil- ■vdren. The beasts are His creatiuos also, but are not this. He is the. Father of «nii- .^/.irifs, not our llesh; nay, not . merely of our spirit^, but of .^nV<7.s,— of all this class of beings Crf;aturcs ti[i|^h t-hese nro,, they are yet in a rela- tionship to Him tbat^p lower creatures can be. Thus we see why the angels j[vo 'sous ot (io'l' (Job i. G; xxxviii. 7), as ''Spirits', ",. and man trio, he is a • spirit ' and a <( son. Note too how c:ix(|i'ul the language is. Man has a living feoul and is one : and/this too by the inbreathing of God. Yet is God not srad f^ be t^e Father of his soul but of his spirit. How tl4is harmonizes with the spirit being the dis- tinct speciality f)l' maa^filone in all this lower world ! Had it said, " Fathct- of soiraf^ . or had the beast, as men contend, a spirit. God wouUl hav6 lieen represeuled as Father of the beasts of the field. But the language is precise, as all Scripture is, and in harmwiy with Scripture and with nature But this is nSpKfc whole of what the Word states." As". He is the Fatherj||||ii He '-the God of the spfrits of all* ?csvii. 16); "all.flcsh " being of course ther places •• allmen," but charac- fonly his lowest part. So we find flesh " (Numb. xfj. h«re what it is iiig^m terized by what in h fGen. vi. 12) that beforcTtoct ftood" all flesh had corrupted his laikelli. ♦>,^'\'ill flesh shall see # '^ 86 FACTS ANf) THKoUlks As TO A FOTU RE .STATE. / % the salvation of (iofl:" of course in orther case all mankind, and only these. ^~ ' . • In this expression then, "the God of the j called his God; ami man, for-ettin- God.. and living to \x\m^i>\\\ j.eeomes a beast. The outv.nrd presentation of thi»s you may find m Nebuchadnezzar lindin.u' his portion with the beasts (Dan. iv.) : the moral of it is in l*sa. xliv., •^.Mari bcinu in honor and inderstandint; not is like the beasts thai perish." Their ihing'is the fruit of there bcin^' n<» i)roy)er link , with , such as man has. .bus then we have in a very striking way, and as ^ link with (Jod to be Ids spirit,— relationshij.. moral character, responsibility, and even his perpetuity of beiii-jc. all b(»und up with Jliis. Let us now gatiier up the Scripture statements upon the subject we have t)een examining:— 1. The 1-odv is not the whole man. for he is often said to be in it or aW'nt from it. cl)lh.-l u-ith it or um-lothed. Thus for fait hihe body is the between the of th(> latter while in connec- Ifection, nay, of appetite, lasts, etc. , 6. It thus -characterizes the nian himself, so as to be i den- , tified with him, soul unl person i)eing used as. the samt^r thinj,'', while in the intermediate disfllivbodied state the gen- eral tepn tor hiii is that he is a spirit. ^ . " 7.' Ai^ain the soul is that throu«;h which man was swduced and fell, and whidi characterises the natural man as led by it. ;it is thu.s specially eonnectpd in- Scriptui'e with will and lu^t, with sin and with afonemeut. ;. ^ „.----. -^-- 8. 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'^-7 '; ^. ■■\:,. ■■ -i^..'^:^: ■■*:A:''''^V»:" ■. ■■ , ■■ " ■ ■' . ■ :- -r/; .-■;-..;.,■..;,::■■.,..:..: ..X. :-'-. .. y'-dk:-:' .i| ^^ . ;.-- ■■ ^■•: :-:■;■ V ;:X-- -i-'^-'^^.-:*. ■ A- ^v.^--v:yi4:^i| - ■ ■ * \ V J^ . iW" ■ ■■-^^m • '. ■ .■ . "■ ■•\ ■ v.- '-- . *■ «■ '^^m, ■:y :-%:- ♦ ■ N V 9 0' ^ €» ! " . W .«» (>;.) BrltlBb' Woods, •»-i;- Oak. \ «>:?■ W 131 . • ■■■•'..■ ■ - ■ ■ • ■ ,' .-/ Blm. Beech. ■>" ■ ■ Foreign Woods. Sabiou. Teak. i) -. • f 1^^, .*_ -M»- #■■ '&: /\. Demi. ■•• -r. -. : ■ ' 132' . ". ' •- ■'- Pine proper, from the Scotch fir grown in Korwny, Sweden and Noftb America, 'it is red, yellow or wbitc. Yellow alone is used for the interior fittings of waggons.^ \ : " Deal" is eithej- white or yellow. It. is the produce of .^ the ScJotch^fir, and is iwl Jor ammunition boxes and the boarding of waggons.. * • \ ^ Larch, a fitrong.and durable but knotty timber. It is Ur«b I • only used " uphers," or small trees for ladders, &c. Deal, sawn up, is classed as, ''■ planks,?' "deals," atid ;- " . " battens," according to width, yiz. : if, and 7 in. 'the contepts olf -a log are computed, if of oak, elm, or Meaaureioent / foreign wood, by square measure ; if of ash or beech, by : rounS measure; bectause in these the outer layers are sounder and better than the inner. ^. _ .. " '• x . . ^ :■ :'. .-:"■ ■ :V ..,--■-- . • - ■ (m^i girth in ,feet. ) Round measupejt Qmfta^ | -- yr"^' " ^ ^^ length in feet =^: content^ in Gsbic feet> * Square hieasure^ Mean widtji X mm de^h % length, (in feet in each case) = contents in cubU^ Stoning /timber is expelling, asmr^ may be, .the ggaaoning. natural moisture in, its "pores; tWs js;dofte>Ither natural^ or .artificially. . ^'• <#' ^ , '' ' /^ "in natural seasoning, the 'iyofija 4s cji^^^^ posed io the air, sheltered from rain mid bigli wind. The time reqpired in En^Ian^ is one; jear for each inch in ■ thickness. „ " . t • ^ Artificial 8<3asoning is done by sut/p/iting the tmiber^m a chambei' to a current of hot-air or stenfp, ^ ^1^ , . ^TTiis is a mu(;h quicker process b»t ii^^m^kes the vTooc ; more brittle And less durable than if naturally mmmeA, ■i K, /■ # / ^l ^iBJA'Ufe. .^:Jro|n is received %" ..* ./ ■Al- ^J- IS.- 'W v.s » — \ « \ iZ ,x , '\" \# * i I' // 7 Plat< ' tain an with 01 FIa(( 120° w ^ Bptli fibre o1 «• (Engl is Mall -tain ire a sort' ( Stee, tested Thei — cally k :C. (1) T. Zi Ci C2)T \ 2: • > (3)Z L '", The the til nxeitet Th( «heini tlio ed cal ta Lfct ... '"'V ■ "^' ". ■:■>■. ■ ._ 1 , ■u 4v^ -.l^" 133 •V . \-: i ; N \.' i Plate iron lias to stancl bending when cold, tliroiigli cer- tain angles, according to its tliickife&a and whether it is bent with or across the graini, * V ' Plate of any tliickness mnst stand bending, when hot, 120^ with grain, and^OO' across it. / Both bar and plate iron must stand a strain with the fibre of 22 tpns (English) per square jnch, and of 18 tons (English) against the fibred ' '^ Malleable cast iron is a term applied to castings of cer- •tain irQn, which, by an after process of annealing, bccoilie a sort' of Bteeh lUs very tough, and reftises to weld. SteeJ is received as " blister," "shear," or' cast steel, and tested practically as to its qjiialities. |p ^ \ There are tin-fee principal alloys made use of, all techni cally known as njtetal^ Mallea' cast iro Steel. Metal. For pipe boxes and sheaves of blocks. This is the hardest, as it contain$ most tin. / For rollers. Copper," 86.8 (l)'Tin, 12.4 Zinc, .8 Copper, 86.5 (2) Tin, 10.83 ^ 'Zinc, 2.68 } Copper, 84.2 Tl. ' " " . - ,' . ■ Tin, 7.9 fFor bearings and nuts of al^yatmg ^^^Zinc,' '5.24 [ screws, &c. ' . Lead, ; 2.62 J 'j • ' ' The usual method of preparing the alloy is to melt all;, the tin, zinc and load, with a small, propoftion of popper, ^nd cast this into ingots. These ingots are broken up and melted, and the rest of the copper added. , Lkathek, Ropej &c. The leather used is tanned with oak bark> and not by j^^^^^^^^ cheuiicals. To prov« tliisi, cut a small piece and moisten the edge ; u bliick rnark «low(i centre of edgedeiioted chemi- cal tanning ; a bfowu «aloar sliews oak tanning. Well tunn^'l leaih*3r UiUtiii not crack when doubled" up. Liiiii]m mua Ud j/^VIo/fl^ally dubbed, being first well Preservotiop. cleaM. ff hi \m, emjf jhm months. If in store, once in two y«ar0. ... ^ ■:i ,• '■'■-Iff . .-. Ir 1 - ' ■ - ,1 ' „ .. i '■-,'' 1 li ■ ' If , > . , feafe ^: ■ '■ ■ :^ ^^ ^L^ 1^ l^^ll^^ i t •.■:»-...: :■/,.•:,, :■ ...-■x'^;- -...-. ■ '■'ir:-y-': .■■;,:::■' ^*:,,/v„ " *^..^' ■-„;'': ■'^■^' ""-""''"'■''■' ": t: iV. "■"■"" ■■..',. V. ' '' ' It . " n "tw; V '" '■■\- -■■ '-\- - •>■ ■ ■ .;." --"■■ : " .. ".- .1 .,,,," .1 Bul)l 4 quart / most 118 The oxen 01 bellovvE backs," skin, fi A re ber ot Rope i cordin] the cir The tons it cirCiiir , Rop Hamb (tarre( GOA it. The ..:■■« " tti ■^; «,. / 134 \ / Rope. Dubbing consists of, train oil, ono quart ; neatsfoot oil, Dubbing. ,^ /.. 4 quarts; olive; oil, 2 quarts; tallo\y, 13 lbs. This is a ; / , most useful receipt. A The chief descriptions of leather are : '* Hides," fVom oxen or cows; " strapback," for strapping ; " bellows," for bellows of forges (these are dressed in oil;) "mill band backs," for bands of machinery. - Also " basils," from sheep skin, for the inside strapping of boxes. Rope. A rope is formed of tliree strands, eacl> strand of a num- ber ot yarns, and each yarn of a number of fibres of hemp. Rope is either white or tarred^ and of different sizes, ac- Icording to the number of yarns. The size is expressed by ^^ the circumference in inches. The strength of rope when new, i. «., the number of Strength, tons it will bear, is found approximately by squaring the circumference and dividing by 6. Rope is issued in coil^ of 113 latlioms, marline and Hambro' line (lighter natures), in skeifts, and spun yarn (tarred yarn) in lbs. \ Government rope has a coloured thread running through it. '■- ■ ■ ' '. ■ ■' ' The following are the principal ropes and tlieir uses : 12 incii, white, slings of sheers. 9 " " straps of sheers. 6 « " main tackle of sheers, guys and slings. 5 " " gun falls (heavy.) ^ # 4 « " light gun falls. • ;■#"'/ ■ '\ 3 w «^ ^ heavy giJn tackles iind drag rope^L^ /2i ** ' . " "lig^i* ^ : **i ^ "• 4i " tarred, guys of , derricks, slings. ^ • '* 4/* V *"' parbuckle ropes, lashingft, '4 a " " " atraps, la * ■ ' ff) '■*■■ ..;,; ■ 1- \ . . N;' .. ■. .1 \ " : ♦ "> #" » -' Hf 2" s " fiiff-lackM* lashings." " " lever ropes, lashings. „ '/ \\ * „ " .,*«■■' -. ♦ ',-^. - •P, » # \. ..■*9, '■ 4 '' A^iie: . :-.. ''■^' %l 135 * Paint. * . .Lead paint is used for woodwork, as it gives a better body thati zinc. For irorf carriages PuHbrcJ's black is used, painted over Ju field carriages with lead. . All new articles receive three coats. ' Iron must be cleaned before painting. Hard stopping is used to stop "shakes"; is made by mixing dry white lead with gold size, 1 lb. of former to 1 gill of latter. . It is better than putty for large cracks. Putty for cracks is made of 1 cwlj. of ccrmiuon whitening with 2J gals, raw linseed oil. " • %^ v Varnish, made of equal parts of boi^ oiT^nd copal varnish ; is used for the heads of side aiffti for rifled ord- nance, «&c. «r Ordinary composition is iwade of lamp-black 24 lbs., litharge 13 oz,, boiled linseed oil 7^ lbs., beeswax U oz. To preserve bright iron work, mix 3 Iba. tallow and 1 lb. white zinc, and it will preserve bright -iron trom rust. Paiot. Hard stop- ping. Putty. Varnish. Water proof compositioa. To preserve bright iron work. J {• % i ^ ^ ■: U: ••>■*-«♦'■ - .■; •. fX' ' ■ . ': % 'i % ^ . .' ^^f;f^/ ;/'• ■/ / • , ■■■(-.■ ' , » ' , i " ■ ■* * . ■;V^.. ' ■ • '■ ', .■ •■// -' •■..•. ■-■■'.■ ■ ' . ■ ■ t'f ■' • 1 ^ ' ' **■ ■j r ^_ ____ .___^__ - '■ * U\ . . . ■:: ■■, r-..i.:r ■■:■ *' t r 1 ■ -i ■ ■,'■'. / ■ r'' ■ ' ^' ^ - - • ■•■.-.- . „ ' . ''• ' ■■ ■','■' . •■ * 1 / t '■ ^ ' . - ■.•,-;fr. i ••■ ■' ; ••■■ :■■ h: '■ ' « . ,1 1 ^^^^1 ■ HH ^^^^^H ^ ■ ■«,.<<« , ■ ■■1 ■ ■ \ - . ^^^^1 ■ ^ ^ " i ^^^^^H r .; _ ^: - -? . \ } ■ ^ ■; . <^ ' '»^^^^| 1 ^ ^^ ' 9 ,-yS- % . . J I ^ ■ . ■ ■' '■ ■■'-,. ^^^^^^^^^^^^ ' w ; ■ .i» '■ ■■ ■1 . ■' ^ .- ■ ■ . : . M w *■ ■%■ -[■—: 4k ■ J f * ' A w — ; ^^ ' ■ m ^ 1 " . 1 ^^^H ^ J ■ ■ V t * \ • . \. t ■ . 'i^ ^ 1 ( ( 1 ^ } F r « • . '/ f - < ■ -i ' ■• . / f lP "l* ■ f ' / . <; - ". ■■ '" n* .■■■V'' J '■ '; ■-» " ■ » » » ^ 1 —■;■- • ■ . ■ ■. r « ;-;• .; - ■„!.. — ■-.-_ * ______ -■■ -j 1- - ■>■■■ 4 ;, r 'iir ■#" > ■■'% ■;-- ,^^ siaSi ___ ^^^^^ ^ij^ ^■.., V;._: ^^H ^^ ^^^ ^^^ ^^ ^ -P^ B AMociatioii for Infonratton and Inwos ltoiMi««iiMnt llOOWayne Avenue. Suite 1100 Silver Spring. Maryland 2091O 301/587-8202 I i iiiilii ' » Centimeter 12 3- 4*5 67 89 10 11 12 13 14 15 mm |i| ii | i |ii |i|i |i | i|i | i ] i ^ i | i^i|il| i | i ^i|ii|i ^ l| i yl|ii/ l | ii |i |i i|l^^ ^ ^ Inthes * lU 13.2 1.1 I ^ Lfi 120 ■t H L25 1 u 1 1.6 V- ,m MONUFRCTURED TO flllM STRNDRRDS - <• " '- , BY RPPLIED IMRGE. INC. > ■ v^ w is FACTS ANP THIlOBIJb^S AS "TO A f UTURE ^TATB. I PART II.-DEATH AXD THE LXTERMEDIATE STATE." CHAPTER X. DEATU. / We have already got a long way towards the settlement of the question as to what death is according to Scripture. I say according to Scripture, for it is remarkable how little the class of writers we are speaking of make it really a ques- tion to be settled by Scripture 'at all. They generally assume that we know all about it, that the word speaks for itself, and that our experience of it should settle the matter. So Mr. Roberts speaks : — " The popular theory will not allow that a dead man is really dead. . . It is incorrect in orthodox language to say that the man is dead. . . In real- ity, therefore, the word ' death,' as popularly used, has lost its original meaning." And thus he defines f6r us what death is. "In order to understand death, we must have a definite conception of,j, life. Of this we do know something, since it is a matter df positive experience. All iee hacc to do is to bring our ktioio ledge to hrar^ but this is what the majority of people have great difficulty in doing. Their minds are so occupied with established theories, that.,thoy are blind to facts under their immediate cognizance. Thrjpwing metaphysics aside, what is life as knoxm ixpcrlmentally ? It is the aggregate result of certain organic processes. Respiration, circulation of the blood, digestion", etc., combine to generate? and sustain vital- ity, and to impart activity to the various faculties Of which >v / to df > no* ,ve ith , eir lat ult ihe )al- ich >v DEATH. m we ar«j i^omposed. (!) Apart from this busy organism life is unmiitiifested, whether as regards man or beast,"* The " experience " itself is more than qucstloMuble. Most people Avould imagine that instead of ''organic processes" l/eneratin'j life, life itself was necessary iii order to the organic processes. Mr. Roberts has somewhat misread the facts here, and his definition of life consequelitly fails. Physiologists do not believe it to be quite so simple a matter- •''No rigid dcfifiition of life appears to be at present possi- ble," says a late writer ; but again, — '• we are compelled to come to the conclusion that life is truly the cause and not the consequence of organization."! Much less then is it the consequence of " organic processes." / But our business is not with physiology but with Scripture. Mr. Roberts plainly has no need of it in this matter. Only take for granted that tlie body is the whole man, and you need no revelation to tell you what death is. As regards the body death is plainly the cessation of all practical exist- ence. And if the body be the whole man, the dust that lies in the tomb, death is for him of course the ^xtia|^k)n of beinf'. " Apart- from this busy organism lifel if^unmani- ' fested " : that is all we need say. Revelation th'ere is no need of: we have only to apply the knowledge w^e already have. - "C • Mr. Constable's argument as to death is mainly founded upon the views of human nature which we have already ex- amined, and upon those of Hades, which we hope shortly to examine. But he has a chapter «pon death itself, of whi^li it only needs to gtve a brief outline, as explanatory of the final argument with which he closes it. His propositions are — that '' death, Avhich God inflicted upon the human race for Adam's sln^ was a great calamity for. all who should eAdure it," that this death has passed upon all men without one exception, and "not part of it> * Twelve LeciureH;^ t Manual of Zoology, by Prbl. Nioholson, pp. 1,5. 'Jd ed. (^Amt-r. i, 1872. * .». •I '5* 90 FACTS AXD THEOKIES AS TO A FUTUKE STATE. but all of it ■' upon every one alike (if it eyed, and reigns over believers and un- believers alike till the day of resurrection. liis argument closes thus: "" • " If death reigns until the poric^ of resurrection, and if Jeath during this period is exactly the same thing to the just and to tlie unjust, it fallows beyond any question thibt l)otli just and un- ^ just are then wliolly and altogether dead. For.no ou(^ contends that during Ihis ptrioil the just are iu a conditipu of ujisery ; neither does any one euntund that the unjust are in a condition of bliss : but that condition which is neither one of .b^^r of misery must be a condition of death or n«n-existen,c^j^^Bpis is the one condition that can be common to the redcom^TriPu the • lost."* " ;f Mr. Constable's logic and his memory have .surely failed him here. Think of the i-ashness and fli|*pancy of assertion which would pledge the whole truth of God upon the posi- ^ tion that all men must die, and have died, exactly according to the threatening to Athim, in the very facre of the fact that neitlier f2noch u6r Elijah died, ant wkX sleep," says th<; apostle. So God's truthfulness js gon(^ for ^[r. Con- stable ! I need not answer this, 1 am i^ure. That not eyen atone- ment could righteously set aside the exaction of the penalty from even one of those subie(!t to it, shows how little therOi is meaning in atonement tor his sotd. But his argument fails signally and entirely upon (juite another ground than this. ; For why should non-exUteiu'C Ije "the one condition" upon which death should be the Hanui to just and unjust ? * Hades, p. 79. ■>^ i,\ DEATH. i'r m (»r.'iiitsitiou th;it, death is tin- ^mnUTinij; of tlic link lietwecii soitl and body (and so it is), wliy cannot just and unjust alike 1)0 in f/iit oondition without thi'^ <|U('Stion 6}' happiness «>r misery being raist'(Vl)y it at all ? His argument is laborious nonentity. T4) state it i» to expose it, * Yet it iinnislies ]\[r. C'onstabh' with all the jus- tifi(!ation he has; for the trlumpli over ortiiO(h)xy which tills the next chapter. 1 THEOUIES AS TO A FUTUKK STATE. and touch. A dead body is a dead man We all speak so, " unconscious wholly of being exposed to the cTiarge of mate- ■ rialism for doing so. Our daily speech in this way might convict us in the profounder wisdom of another generation, of disbclioviug equally with Annihilationists themselves, in * the existenoe of an immortal soul. Yet we really do believe it in spite of that,, and even the attacks of Annihilationists hare not, a.s vet .at aiiv rate, made us a whit inore cautious. We quote even '' Dust tliou art," and believe it, and yet do not believe that Nve are (ill dust. And we fihd on the other side, and vise as frool v, a nrimber of texts which Annihilation- isra cannot teach us how to use, which speak of man being " in the bodv," " /// the llcsh." " at home in the bodv,"' " ab- l*cnt from the l)o/ disembodied state." I ask, if there be not something to be disembodied, how can you use the expression at all 'i Can one talk of" disem- bodied hrcath '' or " (lisembodicd fife'.'* " ^^ The j>utting off of clothing, if that is a figure of disen? bodiment, as it is, is simple, enough, but only when we recognize a part, and that the higher ]>art, of man, to be somethingothat is not the body, but is hi it, as the living soul is. Mr, lloberts indeed talks, as is common witli him when in a ditKculty, of the "inevitable fictions of speech." **The exigencies of mortal speech,'' he; says, " require us to speak of the |)eison as an entity separate from all that com- j)Oses liiiii, and irheu Jhjai'e i^ aJded^ as in thin amc, the effect i.i ;/rea/li/ hi }(jJite)i((7^ 4ittd (i theory like Mr. Grant's ,;^ . Would it not have been wisdom to have in — DEATH. 95 i «» >» is Boraowhat overbold. But what difficulty wijl not the wit and will of tnau comhincd surmolmt? i^"' "'^ Mr. Constahle, in lilt* comment on the passage, sihiply refers this expression to the " liadcs state." Witli this we are content, and sliall soon 'nuiuire wliat is that state. But plauily liere ) before referred to, (jlcatli is called '' decease," literally exodus, "♦leparture" : " j\.ller rny departure." Nowhere llu; man departs; where, is not the question yet. The hkih departs, lie leaves the earthly house of tbis tabernjKtle. Say, if you })lease, and if you can jjjather it from the Bible, that after dying ho becomes extinct or un- consciotis. That you must prove, if you can, from elsv^where. Death is not it : does not infer or imply it. It is«| " de- -parture." ^ f 4. And to tliis agrees the expression used again in 2 Cor. V. (verse 8), "absent from the body." People contend, I know (and it is their only hope), that l this does not refer to death at all. ISfr. D(d)ney thus attempts to pai:ij»hrase it l)y'" absent from tluA body," "this gross corporeal investiture" (investiture of whatV). Mr. Ham ■ with al»senco "from our natural body,'' "our present mortal and corruptible nature." Ellis and Itead speak in tbe same way of the "body" here denoting a "state of corruption and mortality," " this corruptible body or nature." Roberts says, •' Wbat absence from the body was it that Paul desired ^ Xot disembodinu'nt, for be says in verse 4 of the same (chapter, ' Not that we Avould be un- clothed.'" Mr. Constable seems on th-e other hand to allow that " absence from the ]>ody " applies to tht^ death state while he will not allow that "presence with the Lord" similarly ai)plies to it, but to resurrection,, the two ])eing brought in tliis way tog(^ther because between it and dying *•-*' U thei-e IS nothing but a blank. (( .'\- This " [the resurrection \ ■■■'■ *■ ■ ■ . \ '■:/■ . 1 ^ y FACTS AND Til LORIES AK TO A FUTlltK STATE; State], he says, " We have no doubt, is the ' pr<;sciice with the I.6r(J' which Paul here bpoaks of, and not the intermediate state, as Calvin and others dn-uin. For Paul had jnst ex- pressed himself that this uiiclothed con^, according to Mr. Con- |8iahle"8 own view of it, include the intcrinetliato state, if only as the way to tli-c' other, '' irlll'ni»j fitth- r to himhscnt fi-o)n the boih/ aiuX to' Itc present with the Lord." Is not ■ that " desire" Ibr the unclothed stale ! And that these twp things he desires are not successive, but contemporaneous ^cijnditions, is manifest also. For, wlicn bo^.says, " trJiiU we are at home in the body we are absent froui tlie Lord," these states, he m'dst adpiit, go togethvr : how then can it be - doubted thatnhe two things he desires, being the opposite of these conditions, go together also V Mr. Roberts and others therefore with better judgment concede this ; but then they have the vjuitc^as hopeless task to achieve, of making " absent from the body " also moan resurrection. They all coincide in opposing the apostle's ''not that we would be unclothed" to the simple and nat- ural interpretation of his desire to be absent from the body, as if the two were contradictory. But thjs is by no means the case. He does say that what he f/rofinul for was, not to be unclothed, but clothed upon, lie groaned for resur- rection, ti:ue, and the unclothed state was not in itself what he or any man desired. " Still, knowing that to be absent from the body was to be present with the Lord, he was after all " willing rather " to be absent. Death had no terror for him, but the' reverse. To make ' absent from the body " apply just to the time w'hen the br>dy will have its fulness of bliss, is only to make incomi)reh<'nsible what is very sim- ple.*. " In the body " never has the meaning they at tribute * Roberts .substitute.s sti tutf's " anbnid body " for *' body " iii the 'above en with ^reat naivflc'' rf>itiark><. tliuf " Mr. fjrnnt him- ■ntpnce, and then UK ATM. 07 to it, and that thoy havo to aoKes he nli^dlt have been conscious of unutterable thinjrs when '-out of tlie l,o.ly.' If so, why may not one (as this chapter teaches) he - absent from the bQ-3loieover, we liave already seen that Matt. x. 28 asserts, that the death of the boy the death of the body, however whom 1 need not liere quote. TIkj thing <;ontended for is what is unknown to^ (while professedly })ased on) Scripture — "the ^ii^ep of tlie souh" mit you never tind in Scriptuf-e tl>e sonl sleeping. The man sleeps, but always as identitie -.r_ |f-i i' " \\ ' i; ■■ ■ ' [ -' I 11 t;. i t 100 VAirit. He can therefore from his point of view ssay : '• If people will say, it is only the body that sleeps, then they must allow that the body by Itself is man. If they siiy that man has both body and soul, and that these united constitute man, ^then theyinust allow thai botli body and soul sleep." On the sanie principle we must affirm that when Paul >vas , caught up to the third heavens, inasmuch as it was the man. Paul, who was caught uj^ and man is body, soul and spirit, tWerefore that about whifh he was ignorant was whether he, hvdtf, soul' and spirit, had been " out of the body" or not. Mr.' Constable chooses to ignore, it seems, this wluJe class of texts. No wonder, then, if he lose his balance and fall into error. It ix not only his, it is conmion to materialists , of every class. We have before considered this, however, and need not repeat again what has been said in our very first chapter. |> . ' ' . .Mr. Constable's argument as to 1 Thess. iv. 18 goes beyond .the question of the api.lication of the figure. He argues that the apostle here virtually tlenies the commonly held doctrine of the intermediate state. N. i " If thoso h<' wrot.' to inounH'd for sopiii-ation, if Paul comfort- ;. r - 'I. ,__j.: * m '■. i , -.f •. * -"i I ■1*- CONHClOUSPfKSS AFTEK DKA.TH. lot «d them with the prospect of reunion, if he pointed to the resur- rection aa the consoUng prospect when- their longed-for reunion would be ttcoonipLLshed, th»m by every fair infereuco he did not* beheve or teach that there avouM be uni/ reunion before the resur- rectiony If the premises were true the inference might be a fair one. But the grief of the The.ssah)riiaus was not the mere personal grief of separation, and the apostle's comfort for them is not the mere P^ospec^of reunion. It is, that "we which are alive j^ll remain t®ie cpming of the Lord shall not; prevent ipT'^cecle) them which are asleep ; for .... the dead in C^Fist sh^ll rise jirsC' The thought of the Thessalouian saints was this, that if Christ were to come, as they believed He soon might, the dead in Christ would be shutout of the joy of welcoming and being 'with Him , then by the fact of tlieir death. The apostle assures them the livino- would have no i)recedenco over the dead in thia> . reSpect: the dead hi Christ would be raised even before the change of tlie living, and together they would be caught up to meet the Lord and be with Him. Thus the intermediate state was not at all in question. JIoio could it be for those ALIVK till the coming of the Lorc^? How could living peo- ple be united with dead ones in an intermediate state ? Abundance of inspired testimony there is that death is not, for the soul, a state of unconsciousness. The passages »re well known, and need only to be cleared from the objections which have been raised to their apparently very simple meaning. The conceptions of the Pharisees upon tTiis point are acknowledged on all hands, and the familiar Story of Laza- rus and the rich man in the lOtli of Luke is confessedly in full accordance with them ; yet they would forbid us to be- lieve this to be anything more than accommodation to the superstitions of those whom the Lord addressed. Mr. Roberts indeed very naturally suggests that "it maybe 'asked. Why did Christ parabolically employ a belief that was fictitious, and thus give it His apparent sanction ? " To 31 9 ■rK. ■"■ V i!^:l ! I' ■ i 102 FACTS .VN1> THKOUIK. AS TO A FUTDHK «TATK. . .Uich he answer. 0.aHe''wu»uotu^nga.^^^^^^^ once ; <'l<^' »" P**'^' tlLv iiUod to iustilv tl>o thing lie- I'K^a'ls toi. 1 '>' wi aeU, ),ul .,ot for Ui. "uvkius; .,.>.a.,les (.» h. a-lmUj, 3 t!./ .^'--■■-. " Tl- "."-oaucins slavery n, o a ,,a>. ..St' <>nlyint.•oaua«g^vha.,u-^...• ce-t.uv -.tr.ct.o.^ hj Mosaic Unv,,c,-mi,te.l; a„.l if iU-l '^"^-V ^";^';^^. al introauclion of a custom that ohta.no.l wa, not sane 1,,: it, . i.i>o .ho in..-,,,,„c,ion of -what ^f;^^^^: .avi'asM,pa-stition,,r„„Wton,Lasheo«ns,to [...pauatc t 'Hus .^a ailVcveuce whicl> upsets all his eouelus.ons. '*■ But d,en. he asks, - Ate wo to n.ako a l-a'- « .a™-,. - y and throw aw.v l>lahi tostin.onyV Are we t.. tw.st anjl, t^late what is de!.r to ntak.it agree with what .e>,.,nlr .s meant by what is aaraitte.Uy obscure .' ,.,„■„,. lass I,,U.e 1 this is the comn.on r,.fu;.-e ol writers ot .h.s clas ■ M I , bney, it is a-ue. scn.s to a,l,ni, all we elaun about .. ■ o„,„,otr.aUv,since he conteu.ls that '• Scr,,,ture reco- "^r^rfoeUy aisenO,oaiea s..er He,.ob.O.^ a,n^^ it therefore to the linal s.a.e. 15ul ''-'^"'^'^J^^^, Lord .hows an t.ngo.dy n>a„ in a sla.e ot « - ^•'«*''-™ death. Uow Ion-,' it wouhl last is not n.tunated. It .s t.ue : Se .as no ho„e for bin,. He eouhl „ot '""? '^;^, • With tl,o l.rospec t of restoration. . . . enjoyn.ent. But « both. -^ ^ ■■ r ,;5r^ -yi %. cojSsciouskess after death. 103 er- ad of ro- . It 3lu- ion ivill I'm, of ara- not LMl- the >ur<(- nits) par- ions, t, the sano- once, lato" IS. lount, ^ t aiu|. ink is class, out it. rocou' ipplios " Our 58 after is true self up whether that torment should endure forever, or would ultimately de- stroy him, the parable does not intimate. It teaches a -rriblc and hojicless state for the'wicked after death, and tMtJsall." ' . ; Edwcin Burnham also seems to admit the doctrine of con- scious e^ence after death. Speaking of eternal punish- ment ho sW"!So far as this tpicstion is concerned, man may be conscdf^ or unconscious hi death until the final j^l(lgmen^ 'riicrefore the parable of the rich man and Laz- arus proves n(/.:.ing to the point of eternal torment, for that parable n-f(>rs to .•••w/*-: frajisarfini,. hei-ori: the judgment." But then he adds, '• The same maybe said of all those . Scriptures which to some sj;em to teach that the dead are in a conscious state.'' • r\' For the rest, all seem to agree whh Mr. Hastings: "Of couri^Q the ]>nr% fail, they may receive you into everlasting habitations." Thereupon* the l^harisees, who wer^ covetous, derided Him,* and to them He pr:eaches -^this (parable, if^ you please) to sliow how what w:y ighly esteemed among men was abom- ination in the siglit of (^o.^ The point is here : "Thou in thy lifetime reofiivedst tl^y good thhigs," and now "thou art tormented.'' No crime is charged but this, his failure as to the unrighteous mammop. He could not serve God and •■ ' • • .,-. C- • . ■. ' (; 104 FACTS ANDTH«:OKIKS AS.TO A FUTURE STATE. mammon. He had served mammon and not God. And, "he he,,av ho had neglected .as lKM;ne^om h.^ga^ into Abrahan.V i.osom, l.c wa. tormontoa. How Uu^ ^ dressed it.r.lfto<-<.votousPhansoos IS .as.ly seen. And the state deseribed is of a man in.mediately ^'^^^^"^ ment, bef;^re the res.nrection (>nd tl>o ^judgment, vvith , bpethreit Btill on earth to be preaclied to. ^ „ You may call it parable, if you wdl. The state of the dead is the very thing it is designed to c.dorce; and th^ rcpresentatVon of it is acknowledged to be based on Phari- saic sentiments. ,, T^^-1 II ik Singular, however, how the terms nsed by our Lord are miarrelled with. If literally construed, Mr. Roberts urtres* " it upsets the belief it is cp.oted to prove, and su - fititutU the traditipn of the Pharisees, which Jesus was pa - V abolically using. ' If ^a literal narrative, it clashes with Ui. popular theory of the death state ia the lollowmg particu- lars. We read, ver.\21, that the harjar d.ed, and AV as oumiED-hot his imnlat^rial soul, but he, his bodily sdf^ bythe/angels into Al\raham's bosom; the rich man also died, and 'vas buried ; and xn hell, where he had been buried (hell, hades and grave being synonymous) he lilted up li.s ■ eyes;' etc. He also tells us lhat -immnteiial souls could easily have got over the great gulf fixed ; and that if the popular view were correc-t, a^splrit might have been sent to the five brethren without one needing to rise Irom the dead. , , , ., This is, no doubt, said in serious earnest, although it may not seem so. But it is a siK^cimen of the blinding delusion under which these men lie. Think of a man telling us, tha it was the tradition of the rharisces, that men were carried 'hodily afler death into Abraham's bosom ; that hades or 4iell and the grave were synonymous! and that meii were tormented in the grave! Tf this parable, teaches literally the traditions of the Pharisees, this is what he ^ays it * teaches. _ .■■^ I ! ' ^' Twelve Lo<>tiirP!<. * 1 ) ' » ■/ I * 'i " ' :Mz:-: CONSC lOUSiN ESS AFTEll DEATU. 105 1 ,^. 1 -I ..I S i ■J • But I purBue this no tiarther than to ask where the parable Htatesthat the beggar'^ " bodily self" was carriad into Abraham's bosom V Of course, if there is no other 8elf than a bodili/ one, all is plain. But that is as little the doc- trine of the Bible as it was of the Pharisees. As to hades, and what it is, we may see shortly : But would it not be rather foolish, even in a parable, to put it that " hi the grave he lifted up his eyes, being in torment " ? To such straits are men reduced who refuse the f^cripture doctrine of the soul's consciousness after .loath. We may well thank God for making it so plain. Figuratlce, no «loubt, the language is. " Abraham's bosom" is not literal, any more than the gulf over which souls cannot pass. Nor do we contend for souls absent from the body having eyes or tongu^^s or fingers. Mr. Rob- erts asks in view of this; how, if Ave "feel at liberty to admit thenon-actuality of these things spoken of as apparent- ly real," can we |)e " so sure about the reality of the other ])a^ts that apparently favor (our) theory of the death state ?" I a/swer : first, because it is addressed to Pharisees, ariA founded (as Mr. R. himself acknowledges) on their belief, whichjthe Lord thus takes up and adopts without a word of /jirotest, without one hint of its being the gross and heathen- ish delusion jNIr. R. would have it. Secondly, because figures, as it would seem, must neces- sarily be used in speaking of a state so far removed from any- thing of which we have experience. That is, words, phrases, and ideas, borrowed from things around us must be taken and adapted to these imseen things. Thirdly, if the object were only to represent a final award in resurrection no reasoh can be given for not picturing that award directly, as is done elsewhere, instead of representing it under the figiire of a fabulous death state. - The perfect- ness of the representation Avould surely suffer by so unnatu- ral a proceeding. The figures are not difficult at least to read intelligently, for one who is as to this point of doctrine a Pharisee, as we V' l.i ¥r' n i f. i\ ■\i p\ IOC FAtTS AND THLOKIES AS TO A FUTUKE STATE. shall see Paftl the apostle was, and as we may confess our selves without shame to' be. And thus are conveyed to u» thoughts that it seems in no other way could we have so " vividly presented. The meanintr is only no clear, that thoSe who oppose it are driven to the wildest e.vpedients to escape from its plain speaking. Thus Dr. Loask transcends even Mr. Roberts in grotesque effrontery. lie says* as to Lazarus' being cairied into Abraham's bosom : " Fact it cannot be. Otherwise you have the extraordinary thought of angels carrying a dead man, a loui/tsonu corjpse, to the bosom of Al»raham " ! 1 Shall we add the still more extraordinary thought of this ''loathsuine corpse" being "comforted" in this strange resting place ! and of the rich man Avan ting to sciid it to his five brethren, etc. But, says Dr. L., "this parable is un- equalled for the vividness of its imagery " I And he adds, after the usual fashion : "The word translated ' hell' here is hades, the Greek etpuvalent of the Hebrew 67hc>/ and of the English i)rar>;' etc. , Vivid imagery indeed ! ^^^ Ao-ain, " Surely soVuM- and serious thought must convince any onts that tlie conversation between the rich man and Abraham must be parabolic, for Abraham himself was dead. (I) If Abraham, Isaac and Jacob are consciously alive, our Lord's argument to convince the Saddiicdes of resurrection loses its point. God is not the God of the dead but of the living: th< refoir these honored saints shall Vist' from the dead some day; that is the argument, and it ,i> irresistilde." * Dr. Leask has scarcely read the passage attentively enough, or he would have seen that if God said at the bns/i, "I AM the God of Abraham, ■ mdlle is not the God of the (lead, Abraham must have been in some sense livhig then; or it would have been"! ?^r^s• Abraham's (iod, while he lived, and I ^r/'/ /^r, when he lives again." ^^ There is one other argument the doctor gives, which has somewhat more in it: that ^^ neither j-cwards nor punish. * The Rich Man and Lazarus. - I ik i' t: 4' 4. CONSCIOUSNESS AFTER DEATH. 107 this ments are given till after judgment," which Mr. Constable has (Enlarged somewhat more upon, and therefore I leave it to look at it with him. Those then are Dr. Leask's reasons for turning aside the application of this parable from the death state altogether, and applying it to the setting aside of Israel and the bringing in of the Gentiles by the gospel. This, to convict "covetous " Pharisees of their liability to be excluded from "y?ye/'/a.9i(m.7' habitations"! * , j General Goodwy^* attempts to show that the Lord in his parabolic teachings did '* osing the conceit of mere human theology " .' Were ' these things " traditional " ? Certainly not, at least, the thought of being in the body after death ; or can he produce the tradition? 'Grantini; thoy wore -traditional," and also C, * Truth :iii TIIKOUIKS AS TO A FrTi:KK STATK. "palpably erroneous," if their error were not jialpablcin the tradition themRelves, how could the Lord's adopting them make them become so? Surely the relisoning is as pitiable as much of what we have elsewhere had upon the same side^ But he still goes on: " This parable of the rich man and Lazanis is a supplement to that at the beginning? of the el)Hi)t."r. of thf rich man and his steward, both being designed to enforce ihv piercing tmth, that 'that which is highly esteemed among men is an abomination m the sight of God,' ver. 15, tlie connecting link between the two. In regard to the first parable, human cmft had instituted the idea that a welcome to the ' (>vorlasting habitations ' was to be secured by means of the friendship of 'unrighteous mammon,' or worldly riches ; palpably in opposition to the principle of ver. 15; but by mentioning the incident of the unjust steward, the ^ Lord showed that, though man might commend bis act, it is divinely deemed unrighteous still.'" And this is exposition of Scripture! ^- Me- placed the rich man in the flame, and the begL'ar in Abrahnm's bosom. thereby proving that a, position in the kingdom of heaven could not be purchased by ' unrighteous mammon.' " Doubtless it could not ; but was it not just h\- not having . made himself frimd^ of the' unrighteous mammon that placed the rich'man in the tlame V Who can deny or doubt it? And who can suppose that solemn exhortation. ' T say unto you, make to yourselves friends of the mammon of un- righteousness," with the questions following: "If, there- fore, ye have not been faithful in the unrighteous mammon, » who will commit to your trust the true riches," etc., to be the ,. adoption of error? If General Goodwyn cannot reconcile , this with the gospel, he is ignorant of the blessed fact, that the gospel in no wise sets aside the eternal principles of right and wrong, but reaffirms them all. True, riches will - i not purchase heaven, nor could aught save the Redeemer's b IftH Rfid work. True, eternal life is God's gift, not man's purchase or his work. Vet shall '■ they that have done good come forth unto the resurrection of life, and they that have ^ ■i H, mm 'w*' (HJNH(:iOUS5fi:SS aftkii dkath. 109 done evil unto the resurrection of damnation." That "we are His workmanship, created iu Christ Jesus wito r/ood works'' is the connecting trutli that puts all in its place and explains all. I need not then repeat what I have said already as to the scope of these parables, nor follow the argument further with General Goodwyn. We shall only finally examine Mr. Constable's treatment of this sul»ject in his volume dn Hades, already -so largely quoted. He, too, asserts that 'in the words of Christ, hades is identified with the grave, and the dead in hades are repre- sented as alive and speaking." This we reserve for future consideration. He begins the argument with a /significant Statement that, if this parable "could be truly shown to teach their [the non-extinction] views, the only effect would be that of establishing a contradiction between one part of Scripture and another, or of ajfbrdhui reason to think th^_^ this parable of Lazarus, drspife the authdrittj of mannscriptd;' formed no part of the original Gospel of St. Luke." (!) He begins by asserting, what I shall not question at all, that this story is a parable. He contends that on this account *' the entire tale may be fictitious." But, while talking as usual freely ^f Platortism, he ignores the fact so fully allowed by others, and so impossible to be denied, that it adopts (and, the argument is, sanctions) the belief of the Pharisees. This plainly puts it on ground different alto- gether from those Mr. C. appeals to, wherein "the trees engage in political discourse," etc. Even this i^ort of representation we never find the Lord using in His parables, that I am aware. But ceiflLly He never^opted the su- perstition^ He condemned, nor made the ti^cutions of men the basis of His^wn authoritati"^e teachin^f. This plain dig- tinction Mr. Constable seems never to have thought of, and of course has not noticed it. In reality it takes the ground from underneath his feet. Not only is the argument quite unanswerable, that the Lord eotdd not have employed false - hood ja.8,the vehicle of truth (and without even a hint as to ■i'i ■ 1^ i'i h-M i ;■■ 110 FACTS A KD THEORIES AS TO A FUTrRE STATI. its being false), but that also the very moral of the tale !• this, "And 1 say unto you, Make to yourHelves friends of the mammon of unrighteousness : that when ye fail, they may receive you into everlasting habitations. ' This is the rich man's condemnation : his riches were his accusers now, and not his friends. lie had received his goo> Af TO A FUTUUK STATE. ^. t B^A* ^^i- # ■i;., m } : -• 1 ■ ■ Mi CHAPTEli XII. consjn>ff d tliot tiny had .s( r/l a sj,ir'd. And He siilp'unto thein, Why are ye troubled, and why do thoughts arise in your hearts 'i Behold my hands a||il ms feet, that it is I myself: handle ub and see; tor e see me have " (L h^th not llesli and bones, as ye anything^ spirit thei gardener, taken IliniJ Noi,V,^l|cre it is i)lain they recognized tlK» form of the Lord, fqli^gk^ none of the appearances to them do we find ^"'*' tet^makc them think otherwise it was a ^|f !Mag€alene had KUj>jK)8ed Him the Fon the^|feLy^.to Emmaus just before had i^ordinaryTiian. Moreover, they had just, come among the other disciples, and .foinid them "saying/ The-^Lord is risen indeeyit'«//ta mean! phantasma in the liOth verse. Having thus oonverted* " spirit " into " piumloin,'' hv wouUl mako the whole a ques- tion of " reality or of spet-tral illusion." But Mr. 11. can find no* such meaning for "pneuma" in ,>>Ahe New Testament or in t\ie Greek language anywhere, as "phantom" or "'•^)ectral illusion/' and he must know he. cannot. Hence his anxiety to import " phantasma " into ver. 37, a reading unanimously rejected by every editor of the Greek that I am acciuaiiited with, and disproved by the fact of its being nnquestioiiably jmeiima in the 39th : for if their thought had been that it was a mere illusion that they saw, the Lord would not have answered it by saying, "a spirit,^'' etc. It was not with them then a question of illusion or reality, but of bodily w spiritual inesence. Mr. R. objects that the Lord says, "It is I niyself," i^nd that His spirit, according to the common belief, wouhl have been Hlniself. But all ilepends upon the point of view. To those who had had Him *as th^living man among them, the mere visit of Hisdepart- > ed spirit would not have been " Himself," for it is no question of, .m e taphysical accuracy, but of heart, to which th e Lor ir ^ r^V:J\''i'- ■li'^'^'^- •■,«;(. V." ■«>■„■■>■ kr •fil 114 FACTS AND THE()B1E« AS.TO A FUTURE STATE. alivins mau'come among them in that mysterious way, therefore thought they saw a spirit; to which He answer, by bidding' them prove that He had tlesh and bones. Ihus it was not what wouUl have been the evidence ot the tri- ulhph of death i.verHim, but what their hearts would call BurCere then it is very plain tha|, the disciples ot the Lord were us to this point Pharisees, or Platonists, it you will. And:,4t is as plaui that, instead of checking their thou^'hts /is superstitious fancies, He ^appeals instead to the bodilessness of a >' spirit," and His"6wn Hesh and bones. Xor-is there - parable" to justify (as tli^y say elsi^where) the empl6vnu..nt of fictitious speecli." The fav(,rite. arguments fall here like broken arrows from the panoply of truth. How common a um- of ,th« word " spirit " this is, we may see by ll»e in.spired statement of the Jewish views m Acts xxiii 8- '"For the Sadducees say that there is no resurrec- tion, 'neifhr ^i^A „n,' .y>(,v7 ; but the Pharisees confess holhr Thero a.j:ain the word " spirit" is takim as ordi- narily applvin- (as our word "ghost /'which is equivalent, docs* now)" to the spirits of men apart, froin the body. Angels are given as another class. And thi' context con- fifnTs this: for P:ml ht'iug called in (pieslion about the resurrection of Jesus, iiad declared himself a Pharisee, a believer in ivsurrectioii ; and hereupon the council was divided, ''and then; arose a great cry; and the scribes that were of the Pharisees' part arose and strove, saying, We .find no evilin this man, but if a sp\nt or an awjd hath spoken tohim, let us not fight ngi^nst God." Agahist this passage Mr. Storrs' criticism on Luke xxiv. .'VJ falls pointless. " Angels are spirits,' says he, " but have not a b.ody of flesh and bones." " 'But in these two last rpiotc^d passages, and m identified t>H(h th: Phansi'.o^' helief (the nature of which all admit), angels are named as a separate class of beings from ^ these^spirits spok^i of,— " if a spirit or an angel." In a Pharisee's mouth even our oi)ponents allow the meaning of such words. And with their belief Paul links himself. For 'I CONSCIOITSNESS AFTER DEATH. 115 having declared himself a Pharisee, and called in question as to one point of a Pharisee's belief, the resurrection of the dead, it is added as showing the points in which their faith coincided with the Christian's : '^''for the Sadducees say that there is no resurrection, neither ongel XOR spirit ; but the Pharisees confes';, both." The language of the inspired writer here shows his own consent with this doctrine : " the Pharisees coiifeH.-i (or acknowledge) both. When 1 speak of "acknowledging'' a thing, I plainly suppose it true, what is acknowledged. And thus in these matters the Pharisaic and the Christian faith are one.* f I take tbo light this gives me, how plain and simple it makes sugb passages as the Lord's words to the dying thief, for instance : '' To-day "shalt thou be with me in Paradise.'" Or Stephen's piayor in the midst of the stones of his ene- mies : " Lord Jesus, receive my spii*it."t Or " the spirit * Roberts says, " We prefer to let Mr, Grant" have the full benefit of - this. His inference that Luke endorses their opinion is too unsubstantial to call for serious arcjumentation." Be it sf». but many will judge differently, and of the motive also for declining argument. Paul's " I am a Pharisee," he passes OTer entirely. t Would it be believed that in the " Bible v/h Tradition " it is asserted the " grammar of the text charges the saying. Lord .Jesus receive my spirit, upon the nicked .Jews, and aftef wards records what Stephen said and did " (2d ed.. p. 98). This is from people who appeal aot only to Greek and Hel)rew, but to Syriac, and what not ; and yet theV assert what anV sfiutoiboy in Greek could contradict. For the words translated " calling 'iii)on and saying " are in the singular- number, and could not poss;'>JT apply to the Jew.s, or to any but Stephen himself, ' Z. Campbell (" Age of Gospel Light," p. 44) concurs with this : " Now it seeni.s it was the same fJiey that ran upon kira, and calling upon God. . . . But it may bo asked, why the Jews should say, Lord Jesus, receive my spirit ? Only by mocking the confidence of Stephen in the Saviour." . In the 6th ed. of Ellis ari'i Head's book just referred to (" Bible vs. TradHion," p. 90), they give anoth^p^-yeri^ion of the passage, equally re- markable for learning ; speaking of the word translated " receive," they say, " Dexia means the rifjht, cheir, hand, being understood ; meta phorically it means assistance, aid, strength, courage, and is equal to the expression . Cnrd J es us , stret igthen m y s pirit, or nerve me up to "*%£**-. •,!^ '1 H' V: 116 FXOTS AN.. ™K0K.| ,VS TO A Ff XUBB SIATF.. sage that speakB (Heb. x,,. -J) "t ;,.,„„ection, which rip h.r:h:;connecr,„„.. Mea,nv„-,>.. , , o s-e "tp'^lT^t-a^occr, a —n, which has nat^y — " .7 . .ommon Om-k w..r remark, as to ^^'V^'""^ J . ,„ ,„ spe„k. irMSure .h.l Steph«.-» prayer mean, thai " • -"^"J^^ ';, „^ ,„^„,„ .^t per. to spirit or life for him, h,» J'-"-™" "^^ f;^' ' ., „„,.. than - hrea.h toh." Here il is more convenient fo. ''^ '";»> „ .. ,„ „,„»- ■„iK"anntoa.„> '•"« "^ -^.^^rt ;:,r: Xwhere.l, an i, to treasure up .hi, ^T"''' '"'I'^J:';^^,,, „.Rher •• life • nor .. S;„-rtf,of jus. men, on .*' " '"^^.^j.^^.^,,, „,.„, t„ l,im,e,f .. energy," but ■■ .».«..-- M^ « ;,";^ ^^_^ ,^^ ^„ „„„„,.., s„ ,hatA>.mean,ng of sp., 1 ^.^^ ^^ of just men made perfect,"-n..- '< we are come to. . .the«"iic. ,'L tV,^ heavenly citv, the New ,., the conneetion. - .■■ Mo"- ^-■-' ;;''':,\;' ,o the »enera, .lerusalem. and to an innnmeraWe . ompan , ^^ ^^^, ,,.embly and chnroh of the «-"'''";•;',?,'";;;, ...'.peaks to us to the «»««■««-« of iust men ™-t^t ndf" *em tbLh.ii be attained in not be made perfect. For us ana i according to our ^'iew (a the resurrection day •, and there ,s no anomaly acco g ^^ ^^^^^^^^ „ ... ^ir.1. so poorly under^a^s^ahn^ ^ ^^^ by getting back again the horiy, tor ,... old created and ordaii»ed ^ ,i! ■ • ■} H- coNsoiousisrESS abteU death: 117 pas- 1 men ^ 1 jrhich 1 •will ' some -1 iirally bject. y cor- :-^:r But if imatic inslatpd !).•' oily the lationist reserved e thinks treasure that per- " breath to those ■re, is an And Gofl life ■' nor > himself nn . strait hetwixt t wo:" ^^ ^ ^ ^ ^^^^ ^ gai„ t„ IB it not pla.n that if ".»""^J^'' :( ,; ,,eath or life; him, that he was in a -^^f'TT^ "hey were equally in- „„ becaa»e, a« Kllis and Road -^^^ J^ ^^^^ „f \,ei„g i„ . .liUerent to him,"-.1.at would '« ^ ^^^ ,,;^ I.,,,,^ because a »«ra,7 betwixt two equaily md.ffm^«^^ . . itwasaauesr,onofchoos.n.l. ownmte^^^^^^ saints, as he go,s on to UU u^: ^ ^^.,,^^ ^^^^ _ have another version of .t. H'* m^ . ,^.,.,, that Paul possessed an -™- /''^J;;,; ,w„ indifferent thing was obviously -*«-,-,„' 1,^ '^Z^,^^^', and going ones, and f ^-f"";!"" ',, ^? n" or death was one of .the immediately to Christ, for ">""-, referable to life as things that ho did not ^«-"; ;" ,'^>, P,,, „i„g was ' far to decide his chou-e. Lut ; -"' ^ ,.,f better than- ..better.' Better '»'»" ^^''"V; J , TAr*/.'-"'/ toim/" death ; therefore .fo-'A -«'■' ''^~ I'be apostle says. ThisisremWkahlereason,n,cna,n . J^ ^^^ ,^^, .■I am in a strait ''otwixt two • t ■; [ am in between the two, ^^•'^<^» '.\^"r' ,,f "j^er ■ «-.^«-f/,*«.s "- , and he with Christ, which « " ' ^^ ;,^ ;, „„,« „„«!- tere is the rtrtTlih^^ de ^^ w:.,dd he his gain.and /W/Vy"-" ^'''''.f ,rwweenA«"!<-" gai"='° a deafiTe to the one P an them, was just his difficulty on the other. And thus "de- parting and being with Clirist ' is fixed to mean his dying ; just as his '* abiding in the ilesh ' is fixed to mean his //yvitb Christ. an-V joy in GoJ, himI .nagnifying Christ bv t^ervii*' . such as"liis! . ,. , « Mr. Constable is ot:^no mind with RuWrts m Um last , . . view ofthe passage. "^^ To depart,'- he says, "means d^«^ I , less to die, and to be with Christ means doubUess the ^ . ^ ijlorified .tate at resurrection. They are spoken of here as ■ dosely co.u.ected, as in t^ict synchronal, frouaimt aoctrme of ' the sleep of the intermediate state which Paul so often taiiirht [y] To depart frmnl life and die would be, he knew, to ' beillowod at once.by the trumpet calling him to, arise and be with liis Lord ; for tifne A^^uld in the actual interval, how- ever Ions, between dying and rising, be annihilat^a lor him who slept." How strangely it sound, to hear the, aiftcrent ^ ' reports of that land oi' for i^et fulness, which these writers give us at difterent times. Who would think that this was ■ JoVs place of.*,.. ,.f Scnpture. lUh.y ,m, th.-u m* ChrW, anJ s,v «im .s Uc now is, St. Juhu U.Us ,^ «l,n^^^^^^^ s„eUa,«KW«.,uia,-lnSAN..TK>.0>«.BAS-rO..«™'"'«*^"- ..hieh gives us « .^;0 ^^^^ .^ ^^^^ ,_.^^„^.„„, ,,„ been m ''™";1'-"" ; ^^ . _,, i^t conscious of unntterabl.. m«"»'«''^\*'°';;' ,'^,2;,..lerm iVom 11.0 u„see„,-Mose» Ih-f T," ''?' TVrX unUion with the L..nl. „„ ,ho Mount ot ru«U. ^^^^^ .^ ^,^,^^^^ ,,^,,,,,,1 ,, „„j It is no ansnn, toi ojc ,im.i ^^^ j,^^^^ ^^^i ..vakencl to '^'I'f ,;;„, ;^;:!':„:::,;::h siecp: nn.lwhen ,l,cv that wove with 11'"' ^^^ ."-',■. „,„, „,c two men that they weve .-.";"™-.,^ ,;. .,..»,.« was nhnself either, as some would a _;>^ ^ „, „„ aead." the >-firBt-fru,ts.' and \ J"J ^.^^.^ „.s,oration to the For it is no qnest.on hei o swnp ^ ^^^„ . earthly life >-. .,^ined.ns with U,^u ^^^^^^^^^ ,he L<.rd had so restored, t^ ."• ' " ,,„, ,,cen. raised ^ of another ^r'"-. '" ""^^y "'" ,/" uib c B»t of this . ;ti:r %::: Uid not^a^ ..en n.^ ;;;; <^°: ■ -■ ■ ti.is lalsifios lilt' whol<' argumpnt, . Roberts, in his oornment u,ou -. ^ ^^^^ ^^^^ ^.^.^,^ .^ ^^^,^ ilie fact of iboir ofiu„ n __ , ^ the rpal point. , . ->■■'■ 4. OONHtUOUSHKSt^ AFFKU niBATH. 1*28 3 ar- Rred. • tion, have b, — a rabli' losca t not, ' and when ti that mere they hus it \\' Bim- EUas." re/ and , ft still :it7 of :> dead timself dead." to the ;, whom ^sednesR n raised of this as Scrip- irst-born. associate I though arguinpnt, n is simply •HP evading i not in the Ukeness of Christ's glorious body,'^ yet appearing •' in glory " {kv doi^i), let men make of it what they will ; en tering moreover into th(i ' bright cloud " '(as Peter calls it afterwards, " the excellent glory "), the Shechinah of the Divine' l*res«'nce.t 1 confess I .h> not understand how it chu be plainer that \^'« are here permitted to gaz;' upon one dei)arted, and to Vrealize as tar as we can how a departed Abraham, Isaac and Jacob still •' live unto llhn,' who, as the Lord tells us, •' is not the God of the dead but of the living." We tims see how to Iliia they live who to men are dead. We learn to disthiguish between the language of sense and the language of faith. We learn how really there is a dei)arthig and being with Christ which is, comjiared with life on earth, far'better. No arguiuent tliat Annihilatioriists can brhig against thin passau^e will an ail for a moment. Their arguments have in tact been already disposed of, as they either suppose on the oi^hand that Moses was raised from the dead, which ^cripv ^ ture elsewhere (ujiifiites (Cnsciousness of the separate state, with tl>e full conviction of its complete, man- ifest and divine answer. •' * This is str;iunelyjak<'!i by Mr. Ilobcrts to W siiil of Ellas, and heiv affain he argues upon a mere misconception. The " fir-t begotten of the (b'ad, " applied to the Lord Jesus, will not allow his interpretation of the lir*-fruits. It distinctfv asserts that He was the lirst raised in the full meaning i j;jiesurrection. Enoch and Elias were not begotten from tlie doid at all. I" They (the disciplea) feared, as ^/i(;w '' (^i^e/Vai-b)— Mose^* and •Klias— "entered into the cloud." ^ + <'TeH the cixion to no man" is somewhat urged, but opixna ii merely sojnethhig seen, and raises no .luestion of reality. j1--S-38,^K?>?eg§W?-T?: t'^T '^TliiiiiTi^r'- -■"'—'"■- ■ x-'--"- 124 riCiSANUmiiOKU^ASTOAKUTUB^aTAI.. _ •>» ( !1 OIlAPTKli Xlll. On.TE.-TlON^KKOM niKOLUTHSTAME^T. I NOW proceed to consider the objections which are made to the v3 Lave expressed, grounded upon the supposed ; at\ chin.' of ,„a„;passag.s of Scripture t.ts^a po^ Lrthy of a. ten.ion, how.ever, at the outset, that ,»^e pas Ta^ arc with few. and slight exceptions, all fom^-.n the Old Telt^ment, and especially in three book^ Which fie near ?„g„0,errtl,e' n.iddlo of it (united really, I doubt not, .n _ many respects) Job, I'sabns, and Eccles.astes ^^ '"7o how this I mention from Mr. Roberts' V-ook »" t^" , texts upon which he relies to >-'°'-" '"--«, ^Vwe h^^ and the intermediate state. From pp.40 ..Oof h.s Iwe^ve ecturcs ■• (4th edit., I ^"'^'^^^^^'^J'^Z^ P»a xxt 3- x.vii. -29; Ixxxix. 48; Ixxvni. 50, Kzck. xv i. r Ja"iv 4; Psa.oxnv.3,4; ciii. 14,16; G™. n 7 ; n>. ta xvii"27; Uom.vii. l-^'; Jas. i. 10; .Tob. xiv. 12 ; Ecc . U'lto; aen.x.vv.8; xxxv. 29; xlix. .iB ; I 2b; Deut. • ^ :■ to* xxiv. 29; 1 Sam. xxv. 1; 1 Kmgs n. 1, A lo U- i'. 29, 4 1 Kinis xi. 4:1 ; U.b. xi. l^i;/ohn«. r;:V^ \ Thes. iv.' 13; KcUx. 10; .lob '»• < .^"; ^ » i ■ Psa. Ixxxviii. .1, 10, 12; c.xv. 1. ; x.xxi.x. .., 12, 1.5 , cxlvi. -i , He then proceeds ,0 cite the passages com.nonly urged ..ainst bisviXs us folh.ws; Luke NX,u.4.J; «■• 19^ • Acts vii. .Ml; -i Co.. V. ><; Phil. i. 2S; Matt. xv.i. 3; xxn. V- xviii 10; I'rov. xii. 28 : Matt, x, i8. . ► Tlius lV,rA» ««» views, out of over fifty passages pro- du nine belong to the New Testament '^^^''^ o the- Old. While out of the passages wluch he thmks " " ■ ■ ■• hU views (though s canty ui mi^'ht be adduced as 'i:/'/'"St his . Lumber), „> "t of ^. are from the New Testament. M ob.Vkctions fkom tiik om» tkhtamknt. 12ft % "■f^-^:* in But the dispi<)|»ortion is greater even than this, when the real value to the writer of ihe texts ray of life." But Scripture is more accursite than he supposes it to be, and less plastic than it rtmlly seems as if he would like to have it. If " life " is })n)Ughtto light by the gospel, as in any and every sense it is, how could death «ven ije known fully in the Old Testa- ment? Take Paul an»y the hanging of the veil before the holy i)laces, " the ijoly Ghost this signified, that the way int^o the holiest was not yet mqnifest- eij^ while, the first tabernstcle was yet standing" (lleb. ix. 8). Mr. Roberts wants to kn«)W why the aninhilationists sl^buld have their attention drawn to thi.s. " It is the very ^hing," he asserts, "that prov(!S their ease. Mr. Grant contends that Abraham, Moses, and ^thousands besi< then '• recoil with sin- gular force against '\ the orthodox "position." It in no wise teaches that the s{«nis of the Old Testament did not go to heaven (//?o- death, but that therc^ wasno revelation yet of their going there, no promise of it yet to living men. It sim- ply means that the dispensation dealt witl^ earthly and not heavenly promises. Thus if the faith of a Job carried him on to a di*y on which that Redeemer who he knew lived, •should be seen by his eyes, it is to His stan^(atc," as he might say, on earth. This is again the darkness of the former dispensatioTi imported into, the full light of the Chris- tian one.' I cannot discuss it liero, nor, liappily, need I for the mass of those who may read this. ^But such then as Job's was the Old Ti'st anient hope. Outside the present scene tlM>re was little light, death a deep, dark " bhadow," well-nigh imi.onetrabje, resurrection Jind restoration to a scene of earthly blessedness the tangible, plain thing. Scattered I»ints there were, indeed, of other things. Enoch liad of old gone, to God, j\nd not seen death. Elijah m a later day had followed him. A little gleam of light liad broken in there. But still that was not the reve- lation of the heavenly places and a portion there for those who believed. Nor was death abolished, or life and incor- ruption brought to light. Still they were not annihllationists; as Pharisaism, \yhich the people followed, shows. Something? thej^ did know: and with all their darkness were wiser than those who have ■ now turned from the light which lias come, back into it. This even necromancy witnessed. Ileathcriish as of course it was, yet its practice testifi(?s to the belief which lay at the foundation of it. And the bringijig up of Samuelt is an Old Testament confirmation of that belief too strong for any cavils of questioners to set aside. . T^rue, in.leed, the departed spirit pf a saint was not at the mercy of a witch to summon into pr^ence. And the ap- pearance of the prophet threw ?the woman herself into astonishment; but so God permitted Saul to get his answer ♦ Some (lifflculty will be fouii,'' which Mr. R. considers should be, according to our views, rather " bringing down^'' this is his mistake, and we shall look at it in the next chap- ter. While ".to-morrow shall thou and thy sons be with me;' means merely in the death state, or in sheol, as a Hebrew might have expressed it. I onlj^ dwell upon this to show that all was wo« dark, even here, as to immortality. People may talk, as some do, Of resurrection, but there is none, and the- thought of it would only complicate the difficulties of the case. •Without further preface I turn to the passages which they adduce as decisive of the point we are upon, that the dead are non-existent, or at least unconscious till the resut- rection. We naturally begin with Genesis, but here the passages produced have been already examined, save xviii. 27 ; xxv. '0F:-: n ».' i,!. ■ i I 130 FACTS AND THEORIES AS TO A FUTURE STATE. 8; XXXV. 29; xlix. 33; 1. 26. The reader may refer to these (except the first) for himself, as they are the mere chronicle of the deaths of the patriarchs, " soher and literal," as we quite believe, and as is the fashion of Scripture gener- ally, and with "no heaven-going rhapsody," as Mr. Roberts tells us. There could hardly T)e, as I have already shown. Deut. xxxiv. 5, G ; Josh. xxiv. 2f); 1 Sam. xxt. 1; 1 Kings ii. 1, 2, Lfl^nd xi. 43, all come 'under the same category. It is sufficient for Mr. R. that he^ finds a text ii^ which it is said such a person '' died," to find a proof text'in it for ex- tinction; and if it should add, that he was " buried," then all dispute about the matter should be ended forever. For it seems none but materialists ever speak of people dy- ing or being buried, or if so Mr. Roberts has not heard of it. Abraham's lowly confession, "who am but dust and ashes" (Gen. xviii. 27), which he takes to imply the lowest materialism, may perhaps be left to speak for itself Of course that spirit of liian, which sometimes Mr. Roberts reckons part of him, sometimes the highest part, is here none whatever, or else it too is " dust." He joins with this Paul's "in me, that is in mj flesh,'' equally to imply that PalHwas nothing hut flesh. On the further expression in the same r chapter, "with the ttihid, I mynelf nervQ the law of God, but with the flesh the law of sin," he does not comment. Outside oil/ Job and its kindred books two passages remain. One is Ezek. xvili. 4 : " the soul . that sinneth it , shall die." Hercj as I have before noticed, the soiil is put ^ for the personality of man. " The soul that sins shall die." Not a son for a father's sins, or a father for a son's, but ' every one for hift>wn. This use of the word does not, as Mr. R. imagines, conflict with its proper force when used, as it has been proved Scripttire doe/» use it, for the immortal part of man. The other uses are all secondary to and founded on this, of which I have at large si)oken. The other passage is Isa. xxxviii. 18, 19. It introdueeB us to that class of texts to which belong the quotations «MW»M;»'-MH.MIiW.~»,»..,.~-v.^^ , the histprica. book t^T\ "^ "" "'« '»'• While '«vi.e hiatonan. at ' rj^-t*'/'- '»f-,e of the more directly the words if 7,, '^ P'-oP'"^'" are still through theLonhelto tto ' : "'™^»> '"''l™««d Soripture whL t^plf ^0^^-,,^ j.-""" of the siastes and the Sono- of ^^i f^airus, Proverbs, Eccle- Of eo„r.,e I Job's Awn sayings, spite o f t ' ' "" '™ "«•»« '<> prosscVwe find thai too , r""""";'''*'™ '" ''" - himself rather than God '7eh\. IVoT'Vt "^''\"''^'' maiffcho hart ransacked th. 1 , "'^pcncnce ofa t'-'tligs he " s dt i t :- 'wh-Vf *■• •■Winess,a„d vain and weary course We k'l It '" ''"'' '""•"''"« ''"at «pite of his wisdom and ,h''' ^'as Solomon's career own conclusion nZ U, t T"' ™"3°'''>tedly to be his lie so well knew. Won T , °f "'<'.* """yof the world . , , '^"''''l't.V0t 1.0 believed, that this man's h» r 132 FACTS AND TnEOKIES AS TO A FUTURE STATE. "sayings," penned by himself for our instruction in the word of God, have been taken by materialists as the sayings of divine truth, to sottle it that men are " beasts, ' that " a man k has ko preeminence above a beast " V The Psalms indeed are of a different character. They are much more really prophetic in character,-nay, in one sense, fully so. Still their 'prophecy has 'the peculiarity, in which they resemble the. others, of its being the projection of hu- man thoughts and feelings uppn the page, which, under the control of the Spirit of . God, become the foreshadows of - anothei: day and scene. Thus David muses upon his own - sufferings until his thoughts find vent in words, which guided of God become, full of a deeper meaning than any application to Bavjd could exhaust— proplietic utterances of Another, more than royal, Sufferer. But that is very different from direct: revelation. It leaves the utterer to speak of things as from tis own point of view he sees them, even while giving them this deeper 'significance. M^. Roberts has surely somewhat mistaken what is said on this' head, when he asserts that it makes these books *' in • fact of no greater value than a newpapor report." On £he contrary it makes them of the .very greatest value. \ Is it not this, that all the difficult problems as to the "world and himself also, problems which man's heart ponders only thoroughly to lose its way in, should be allowed once for all to find expression in the presence of God, whore alone they can find their perfect answer ? Man's voice j)crmitted . Mf titter itself fhuSj—its questions, doubts, objections, rea- sonings ^before One lot uijinteresled, wTio con-descends to take the place of listener,* and does not decide a case beforb he hears it : is not this worthy of God to give us ? is this of 4l^o more value than a newspaper report ?• I speak for myself only when I say, that to me it is of tlKs profoundest interest, and of the',deepest value. - / , ^. .. • This applies of course mainly to the books before us, Job, Ecclesiastes, and (in much smaller measure) to the Psalms'. Now, as to the facts alleged bj' IVJn R. ag.iinst it. The qu<5- \ t u: . OBJECTIONS FliOM THE OLD TESTAMENT. 133 ■ ^ t ^."i"- /*' ""*'' ''™" ""«"■ " «""«»■" " to the book m the Ne . Tesi.,„c„t, he give, in p.oof of Job a. a whole Jobt 21, rofelredtoinl Tim. vi. 7. (n) ... i. 21 22 ; xlii. 1-7, referred to i'a J.„. v: U. ,_ «'•. ". referred toin Rev. iii. 7p.) XEtiv. lU.TOfcrrod to in Rom. ii. 11 ; Epli ,1 9. OoLfli ">K sli. Jl. refcrro,Ud ia Rom. xi. ^ ' /^P"' "^^ •°<^'^ ^■ Of these refewJnces it will be seen that Jas. v. 11 merely speaks o Job s patience and'the end of ahe Lord. 1 xTm vf 17 ^a Key. .,,,7 are ver/ dotfbtfi.l asallusions al ailf Kom' XL 3o refers to G^l's answer to Job, which of course 000^0 quesfons a. His^iee ; while the three passage rRru Go: 'sL ""' ?"'• "'■ '' '"^^ """"« t° -hat ElihZ;' 01 God snot accepting persons, but are the expression of so ^™p!e a.™t„ that it scaree„„eeds to consiAth:: tZ ■ But ElilmlAnsfilf moreover is not one of the three friends conv,cted o, faLsehood Uy Jehovah, but one who is utdt g^ve Job h,s a„.swer, after they anS he both have left off then !v*v' '■'•'■""''"' ,"'™ """ ■"' "" """^ New Testament rtere ,s one more or less doubtful inference to Job's own woM.,, and th,s one .notation of the words of Eliphaz,!^ 'Of ."-A - ,t V"''"'"'' *''•' "'^^ '° "«-"^ o-" -''ft"--" ut th,s Mr. K„l,„rts says : " The speakeris Eliphaz, whose of them „T T'""'''"' '"'"•'^ '■'^''" ^o-gl^ ^is application a'vT '"/°'V «^f *»^ ^v^ng" But this is not true. . Go 1 s own wor,ls n.ake the express distinction between^Tob the ,V t: "■"■'•'^' """• """"--^ '"'> " spoken OF Hm the th,ng*th.,t w.a.,. right,, they had nol done so." AU of them, Job ,nc nded, had erred in the interpretation of GodV dealings, ,f that were, all; and on *haf account, first Elihu m: jlt:;^^::^-."^-''":' ^'-° «°^ Himself sp e aJ : ■If-'l -,'*•' 1 •.■■■■■ 1- . ■ ;"''-:'■'■ V ;■ : t' ■'■ ■ ■" *■ t ly. I trA not; ' *'^'*1 spoken :rightly o/^ rov.SlL II, 12, bg leaoing out ver. 6. He can thus 'apply the passage as if the apostle meant by merely quotiiig, « My son, despise not," to show that God in that exhortation ^ is -spcakmg ^tous as nnto children," and therefore that Proverbs' was cZ^Vec^ God's voice. The very form of the exhortation slioujfliave taught him better, for it is not my * •• ath as us ere :ect of ' L5." ■ ow- mre jrve red, ^ ver- luct ,tion pur- iadx7 that view icchts rant- none* 5 out ;8 of ' ;rfect berts cited thus 3ting, ation that »f the ; ^ . OBffEClJqNS FKOM THB OLD TJiSTAM^NlV 135 son, despise not my ehast^^g," but the « chastening o/- ^A^e Z^nl ; and the apostle's-proof that Scripture in that ex- hortation speaks to us as unto sons is that - whom the Lord loveth He chastcneth, and scourgeth every son whom He reoeiveth."* Th(? real argument is concealed in the verse Which he, for whatever reason, pleases to i