THE CLAIMS OF PHILOSOPHY.
After the Bible, what? When once the word of God pronounces upon a
question, what further evidence is needed to sustain the position, or
what evidence is strong enough to break its decision? What can human
reason, science, and philosophy, do for a theory upon which the
Scriptures have written “Ichabod”?
We have, in previous chapters, examined the teaching of the Bible on the
whole subject of man’s creation, nature, death, intermediate state, and
final doom. We have found that man was not created absolutely mortal or
immortal, but relatively both: immortality was within his reach, and
mortality lay as a danger in his path. He sinned and became absolutely
mortal. Then death becomes an unconscious sleep in the grave, and his
destiny beyond the tomb, if he does not secure through Christ, eternal
life, is an utter loss of existence. But there are some who think that
reason, science, and philosophy, are sufficient to disprove these
conclusions; or, at least, that they are so strong that the Bible record
must be made to harmonize with the claims drawn from these sources. But
they forget that much that we call reason is in the sight of God
“foolishness,” that there is a philosophy which the Bible pronounces
“vain,” and some kinds of science which it says are “falsely so called.”
We are willing to grant philosophy the privilege of trying to
substantiate its claims. It may boast like Goliah, but it will be found
weaker than Belshazzar before the handwriting on the wall.
_The soul immortal._ It is claimed that the soul is immaterial, and
cannot therefore be destroyed, and hence must be immortal. Luther Lee
says:--
“If God himself has made the soul immaterial, he cannot destroy it by
bringing material agents to act upon it.”
This claim is good if whatever is indestructible is immortal. But this
is a manifest error. The elements of the human body are indestructible,
but the body is not therefore immortal. It is subject to change, death,
and decay. But if it is claimed that the soul, being immaterial, is
without elements, then perhaps it might follow that it is
indestructible; for that which is nothing can never be made less than
nothing.
But if the soul of man, being immaterial, is thus proved to be immortal,
what shall we say of the souls of the lower orders of animals? for they
manifest the phenomena of mind as well as men. They remember, fear,
imagine, compare, manifest gratitude, anger, sorrow, desire, &c. Bishop
Warburton says:--
“I think it may be strictly demonstrated that man has an immaterial
soul; _but then_, the same arguments which prove _that_, prove,
likewise, that the souls of all living animals are immaterial.”
Whoever, therefore, affirms the immortality of man from the
immateriality of his soul, is bound to affirm the same, not only of the
nobler animals, but also of all the lower orders of the brute creation.
Here, believers in natural immortality are crushed beneath the weight of
their own arguments. If it be said that God can, if he choose, blot from
existence the immaterial soul of the beetle and the titmouse, we reply,
so can he that of man; and then its immortality is at an end, and the
whole argument is abandoned.
“_Matter cannot think._” This is the fundamental proposition on which
the airy phantom of the immortality of the soul relies for its support.
Since man does think, and matter cannot think, the mind or soul must be
immaterial and immortal. It is one thing to make such an assertion; it
is quite another thing to prove it; and the proof lies not within the
power of man. That mind, like electricity, may be a property of matter,
or result from material causes, Sidney Smith, in his Principles of
Phrenology, 1838, very clearly states as follows:--
“The existence of matter must be conceded, in an argument which has for
its object the proof that _there is something besides_; and when that is
admitted, the proof rests with the skeptic, who conceives that the
intervention of some other principle is necessary to account for the
phenomena presented to our experience. The hidden qualities of this
substance must be detected, and its whole attributes known, before we
can be warranted in _assuming the existence of something else_ as
necessary to the production of what is presented to our consciousness.
And when such a principle as that of galvanism or electricity,
confessedly a property of matter, can be present in or absent from a
body, attract, repel, and move, without adding to or subtracting from
the weight, heat, size, color, or any other quality of a corpuscle, it
will require some better species of logic than any hitherto presented to
establish the impossibility of mind being a certain form, quality, or
accessory of matter, inherent in and never separated from it. We do not
argue thus because we are confident that there exists nothing but
matter; for, in truth our feeling is that the question is involved in
too much mystery to entitle us to speak with the boldness of settled
conviction on either side. But we assume this position, because we think
the burden of proof falls on the spiritualists, and that they have not
established the necessity of inferring the existence of another entity
besides matter to account for all the phenomena of mind, by having
failed to exhaust all the possible qualities or probable capacities of
that substance which they labor so assiduously to degrade and despise.
“But while they have altogether failed to establish this necessity,
whereon depends their entire proposition, they have recourse to the
usual expedients of unsuccessful logicians, by exciting the ignorant
prejudices of bigotry and intolerance, against all that is dignified
with the name of dispassionate philosophy.
“The truth is, it is time that all this fudge and cant about the
doctrine of materialism, which affects the theory of immortality in no
shape whatever--as the God who appointed the end could as easily ordain
that the means might be either through the medium of matter or
spirit--should be fairly put down by men of common sense and
metaphysical discrimination.”
On the same point, Mr. W. G. Moncrieff says:--
“Often do we hear the words, ‘Matter cannot think,’ and the trumpet of
orthodoxy summons us to attend.
“In our simplicity we have been led to reason thus: Matter cannot
think--God made man of the dust of the ground--then of course man cannot
think! He may grow like a palm tree, but can reason no more than it. Now
this argumentation seems really valid, and yet every human being in his
senses laughs it to scorn. _I do think_, is the protest of each child of
humanity. Then if you do, we respond, in your case, matter must perform
the function of reflection and kindred operations. More than living
organization you are not, and if you declare living, organized matter
incapable of thought, we are bound to infer that you have no thought at
all. Accepting your premises, we must hand you the conclusion. The logic
is good, but we are generous enough to allow that we cannot subscribe to
it. It has often occurred to us as a fair procedure, just for the sake
of bringing orthodoxy to a stand, to assert that spirit cannot think; of
course, we are only referring to created beings, on this occasion. We
have often tried to understand the popular idea of a spirit; and we must
confess that it defies our apprehension. It is something, nothing; a
substance, an essence; everything by turns, and nothing long. To believe
that such a production could evolve thought, is an inordinate demand on
human credulity. How the expedient was resorted to we cannot tell: was
it because thought is invisible, that this invisible parent was sought
for it? Then why not trace heat beyond the fire, perfume beyond the
rose, attraction beyond the sun, and vitality beyond the branchy oak? Of
all insane fancies, this popular idea of the human spirit is the most
complete; we have no wish to give offense, but the truth must be
spoken.”
We arraign this theory also before the majesty of the brute creation.
What about the immaterial minds of the lower animals? Does matter think
in their cases? or have they also immortal souls? Dogs, horses, monkeys,
elephants, &c., have been taught to perform different acts, imitate
various movements, and even to dance the same tune over and over again,
to accompanying strains of music: acts which involve the exercise of
memory, will, reason, and judgment.
The exercise of high mental powers is shown in the intelligence and
sagacity of the horse and elephant, in the manifold cunning of the fox,
in the beaver and bee, which construct their houses with such mechanical
ingenuity, in the mules of the Andes, which thread with so sure a foot
the gloomy gorges and craggy heights of the mountains, and in the dogs
of St. Bernard, as they rescue benighted and half-frozen travelers in
the passes of the Alps. Hogg, the Ettrick Shepherd, speaking of the
sagacity of one of his dogs, says:--
“He had never turned sheep in his life; but as soon as he discovered
that it was his duty to do so, and that it obliged me, I can never
forget with what anxiety and eagerness he _learned_ his different
evolutions; he would try every way, deliberately, till he found out what
I wanted him to do; and when once I made him _understand_ a direction,
he never mistook or forgot it. Well as I knew him, he often astonished
me, for when hard pressed, in accomplishing the task which was set him,
he had expedients of the moment that bespoke _a great share of the
reasoning faculty_.”
John Locke, the distinguished writer on metaphysical questions, says:--
“Birds’ learning of tunes, and the endeavors one may observe in them to
hit the notes right, put it past doubt with me that they have
perception, and retain ideas in their _memories_, and use them for
patterns.... It seems as evident to me that they [brutes] _do reason as
that they have sense_.”
Pritchard, On the Vital Principle, says:--
“Sensation is an attribute of the mind, and the possession of mind
certainly extends as far as its phenomena. Whatever beings have
conscious feeling, have, unless the preceding arguments amount to
nothing, souls, or immaterial minds, distinct from the substance of
which they appear to us to be composed. _If all animals feel, all
animals have souls._”
H. H. Dobney, Future Punishment, p. 101, says:--
“While consciousness, reason, and the sense of right and wrong, are
among the highest attributes of man, these in a degree are allowed to be
possessed by some at least of the brute creation. Dr. Brown, according
to his biographer, Dr. Welsh, ‘believed that many of the lower animals
have the sense of right and wrong; and that the metaphysical argument
which proves the immortality of man, extends with equal force to the
other orders of earthly existence.’”
Similar views are attributed to Coleridge and Cudworth.
Dalton, in his treatise on Human Physiology, p. 428, says:--
“The possession of this kind of intelligence and reasoning power, is not
confined to the human species. We have already seen that there are many
instinctive actions in man as well as in animals. It is no less true
that, in the higher animals, there is often _the same exercise of
reasoning power as in man_. The degree of this power is much less in
them than in him, _but its nature is the same_. Whenever, in an animal,
we see any action performed, with the evident intention of accomplishing
a particular object, such an act is plainly the result of reasoning
power, not essentially different from our own.
“The establishment of sentinels by gregarious animals to warn the herd
of the approach of danger; the recollection of punishment inflicted, for
a particular action, and the subsequent avoidance or concealment of that
action; the teachability of many animals, and their capacity of forming
new habits, or improving the old ones, are instances of the same kind of
intellectual power, and _are quite different from instinct_, strictly
speaking. It is this faculty which especially predominates over the
other in the higher classes of animals, and which finally attains its
maximum of development in the human species.”
With these testimonies from such eminent witnesses, we leave the friends
of the rational argument inextricably mixed up with the brute creation.
The legitimate result of their theory is to confer immortality upon all
orders of animated existence. We are sometimes accused of degrading man
to the level of the brute. But if our friends of the other side elevate
all brutes up to the level of man, how does that practically differ from
what they accuse us of doing? The result is the same. If all come at
last upon the same level, it matters not whether brutes come up or man
goes down.
But our view is not open to this objection. While we deny that
immortality is proved for either man or beast by any vital or mental
powers which they may exhibit, our theory finds a superior position for
man in his more refined mental and physical organization, whereby he
becomes possessed of a higher mental and moral nature, and is the proper
recipient of the hope of immortality.
Another fact on which it is supposed that an argument for immortality
can be founded is,
_The capacities of the soul._ The mind of man, it is argued, by its
wonderful achievements, and its lofty aspirations, shows itself capable
of some higher and better state of being than we at present enjoy. And
from this the conclusion is easy (if people will not stop to scan very
critically the connection) that such a state of being inevitably awaits
mankind, in which they are destined to live forever.
But this argument, which, stripped of its disguise, is simply an
egotistical assertion, I am fit to be a god, and therefore I am a god,
will be found to collapse under very slight pressure. Mr. J. Panton Ham
describes it in fitting terms, when he speaks of it as follows:--
“Because a man has skill and ability, is he therefore immortal? We, in
our ignorance and imperfection, would exalt the intellectual above the
moral. The former has greater attractions for imperfect man than the
latter. Had we the peopling of paradise, we should fill it with the
world’s heroes in literature, science, and the arts. The skillful are
the world’s saints, and the proper candidates for Heaven’s ‘many
mansions.’ This argument, dispassionately considered apart from the
imposing parade of human achievements, is just this: Man is _clever_,
therefore he is _immortal_. Here is neither logic nor religion. The
cleverness of man is surely no title to immortality, much less is it the
proof of its possession. It is a silly logic which asserts human
immortality from such strange premises as balloons and pyramids,
electro-telegraphs and railways.”
But all men cannot engineer the construction of a pyramid, nor construct
a balloon, nor build an engine, much less accomplish the greater feat
involved in their first invention. All men are not learned and skillful,
and of such eminent capabilities. Is it not, in fact, almost an
infinitely small proportion of the human race that has manifested those
great powers on which this argument is based! And can the capacities of
a few leading minds determine the destiny of the great mass of men who
possess no such powers?
And if an argument may be based on the capacities of some, may not an
equal and opposite argument be based on the incapacity of others? and in
this case on which side would the weight of evidence lie? And as there
is almost every conceivable gradation of intelligence, who will tell us
whereabouts in this scale the infinite endowment of immortality is first
perceptible? Looking at the human race, and the races immediately below,
we behold a point where they seem to blend indistinguishably into each
other. Will an utter lack of capacity be affirmed of the higher orders
of the brute creation? And descending in the scale, where shall we stop?
Where is the transition from immortality to mortality?
We have given, in the preceding portion of this chapter, extracts from
eminent authors showing that brutes reason, that they exercise, to a
degree, all the powers of the human mind, that they have a sense, to
some extent, of right and wrong, and give evidence, of the same nature
as man is able to give in reference to himself, that they possess just
as immaterial a soul as he. And have we not all seen horses and dogs
that gave evidence of possessing more good sense than some men? And in
this graduated scale of animated existence, where is the dividing line
between the mortal and the immortal? Will some one locate it? What
degree of mental capacity is necessary to constitute an evidence of
immortality? And here we leave this argument. It demands no further
notice till its friends who base immortality on mental capacity will
determine which class of their less fortunate brothers is so low as to
be beyond its reach.
_Universal belief and inborn desire._ Men have universally believed in
the immortality of the soul, it is claimed, and all men desire it;
therefore, all men have it. Strange conclusion from strange premises. As
to the first part of this argument, the universal belief, that appears
not to be true, in fact. On this, a glance at a quotation or two must
suffice. Whately (Essay 1 on a Future State) says:--
“We find Socrates and his disciples, represented by Plato, as fully
admitting in their discussions of the subject, that ‘men in general were
highly incredulous as to the soul’s future existence.’ The Epicurean
school openly contended against it. Aristotle passes it by as not worth
considering, and takes for granted the contrary supposition, as not
needing proof.”
Leland, on the Advantages of Revelation, says:--
When Cicero “sets himself to prove the immortality of the soul, he
represents the contrary as the prevailing opinion,” there being “crowds
of opponents, not the Epicureans only; but, which he could not account
for, those that were the most learned persons, had that doctrine in
contempt.”
Touching the other portion of the argument, the universal and inborn
desire, those who make use of it, to make it of any avail, are bound to
supply and prove the suppressed premise, which is that all men have what
they desire. The syllogism would then stand thus: 1. All men have what
they desire. 2. All men desire immortality. Conclusion. Therefore, all
men are immortal. This is a fair statement of the question; but are any
presumptuous enough to take the ground that all men have what they
desire? Is it true, in fact? Do not our every-day’s observations give it
the unqualified lie? Men desire riches, but do all possess them? they
desire health, but do all have it? they desire happiness here, but what
an infinitely small portion of the race are really happy. To try to get
over the matter by saying that these desires that men have _may_ be
gratified by their taking a right course, is an abandonment of the whole
argument; for thus much we readily grant concerning immortality: all men
may gratify their desires here by taking a right course; immortality
also is suspended upon conditions, and those only will have it in whom
those conditions are found to be scrupulously complied with.
But there is another fatal flaw in this argument in another respect; for
it is not immortality in the abstract that is the object of this great
desire among men, but _happiness_. And the very persons who contend for
immortality because men desire it, hold that a great portion of the race
will be forever miserable. But this is not what men desire; and not
being what they desire, it follows that all will not obtain what they
desire, and hence the argument built on desire is good for nothing on
their own showing. It simply proves universal salvation, or that men
will be forever happy because all men desire it, or it proves nothing.
_The analogies of nature._ The day shuts down in darkness, but is not
forever lost; the morn returns again, and the bright sun comes forth
rejoicing as a strong man to run a race. Nature is bound, cold and
lifeless, in the icy chains of winter; but it is not lost in absolute
death. Anon the spring approaches, and at its animating voice and warm
breath, the pulse of life beats again through all her works; her cold
cheek kindles with the glow of fresh vitality; and she comes forth
adorned with new beauty, waking new songs of praise in every grove. The
chrysalis, too, that lay apparently a dead worm, motionless and dry,
soon wakes up to a higher life, and comes forth gloriously arrayed, like
a “living blossom of the air,” sipping nectar from the choicest sweets
of earth, and nestling in the bosom of its fairest flowers. And so, too,
it is claimed of man, “that when the body shall drop as a withered
calyx, the soul shall go forth like a winged seed.”--_Horticultural
Address, by E. H. Chapin._
Let us take care that here our judgments are not led captive by the
fascinations of poetry, or the rhetorical beauties of which this
argument is so eminently susceptible. Among the many instances of
nature, we find only a few that furnish the analogies here presented.
The chrysalis, so often referred to, after it has spent its brief day as
a living butterfly, perishes and is heard of no more forever. So with
all the higher order of brutes: they fall in death and make no more
their appearance upon our path. The most, then, that can be drawn from
this argument, is a faint foreshadowing, perhaps, of a future life. But
here, let it be understood, there is no issue. We all agree that the
race shall be called again to life. “As in Adam all die, so in Christ
shall all be made alive.” 1 Cor. 15:22. But the point at issue is, Are
our souls immortal, and must this life be, to all our race, necessarily
eternal? To prove that man will live again is one thing; to prove that
that life will be eternal, is quite another.
_The anomalies of the present state._ How often do we here see the
wicked spreading himself like a green bay tree, having more than heart
could wish, while the righteous grope their way along, in trouble and
want. The wicked are exalted, and the good are oppressed. This does not
look like the arrangement of a God who is the patron of virtue and the
enemy of vice. It is therefore argued that there will be another state
in which all these wrongs shall be righted, virtue rewarded, and
wickedness punished. Yes, we reply, there will. But, certainly, a space
of time infinitely short of eternity would suffice to correct all the
anomalies of this brief life, which so puzzle men here. This argument,
like the former, may be a fair inference for a future state; it may
portend to the ungodly a scene of retribution, but can prove nothing as
to its duration.
_Immortality assumed._ We are told that the Bible assumes the
immortality of the soul as a truth so evident that it is not necessary
to expressly affirm it. This is why the doctrine has come to be so
generally received against so explicit evidence against it. _It has been
taken for granted!_ Says Bishop Tillotson:--
“The immortality of the soul is rather supposed, or taken for granted,
than expressly revealed in the Bible.”
“It is taken for granted” that immortality is an essential attribute of
the soul, and that therefore for the Bible to affirm it would be mere
tautology. But we reply, Is not immortality an essential attribute also
of Jehovah? Yet the Bible has been tautological enough to plainly state
this fact. And it would seem that it might have carried its “tautology”
a little further, and told us as much, at least _once_, about the soul,
if that too is immortal; for surely its immortality cannot be _more_
essential than that of Jehovah.
_Annihilation impossible._ Nature everywhere revolts, we are told,
against our doctrine of annihilation, and everywhere proves it false;
for nothing ever has been, nor ever can be, annihilated. To which we
reply, Very true; and here we would correct the impression which some
seem to entertain, that we believe in any such annihilation of the
wicked; or the annihilation of anything as matter. In reference to the
wicked, we simply affirm that they will be annihilated as living beings,
the matter of which they are composed passing into other forms. The
second definition of annihilate, according to Webster, is, “To destroy
the form or the peculiar distinctive properties, so that the specific
thing no longer exists; as, to _annihilate_ a forest by cutting and
carrying away the trees, though the timber may still exist; to
_annihilate_ a house by demolishing the structure.” Just so of the
wicked: as conscious intelligent beings they are annihilated, being
resolved into their original elements.
_Evil tendency._ Why promulgate the doctrine of the destruction of the
wicked, it is asked, even if it be true? Will not evil rather than good
result from it? Some, honestly no doubt, deprecate any agitation of this
question; and we have even heard some, impelled either by their fears or
their prejudices, go so far as to declare that “it will make more
infidels than Tom Paine’s Age of Reason,” and that “no conversions to
God will ever follow in the track of its blighting and soul-destroying
influence.”
It might be necessary first to inquire what idea these persons have of
infidelity. Perhaps they apply that term to everything that is not in
agreement with their own views. And if this is the standard by which
they judge of this matter, their assertion may possibly be in part
correct; for converts to this doctrine are multiplying at a rapid rate.
But giving to infidelity its legitimate definition, we call upon all
those who claim that this doctrine makes infidels, to give some proof of
their assertion before they again repeat it. This matter can be easily
tested. The friends and advocates of this doctrine are neither few nor
obscure. Men from all the walks of life, public and private, are daily
swelling the ranks; and if this doctrine makes infidels, the infidels of
our day should be found among those who receive it. But do we find them
there? If one solitary individual can be found who repudiates the
Scriptures as the revealed will of God, because he has been made to
believe that they do not teach eternal misery for the lost, we would be
glad to see him, or even to learn of him. This is not what causes
infidelity, it is what cures it. What do we find in the ranks of the
friends of this doctrine? Not the criminal and vicious classes, not
those who have thrown off all restraint, not rejecters of divine
revelation; but we find those who were formerly skeptics rescued from
their skepticism, and infidels recovered from their infidelity. We find
multitudes who can now rest down with sweet assurance on the word of
God, the perplexities with which they had been troubled respecting God’s
dealings with his creatures all cleared from the mind, and whose
feelings may be well expressed in the following language from Henry
Constable, A. M.:--
“For myself, I cannot express my sense of the value I place on the view
I now seek to impress on others. It has for me thrown a light on God’s
character, and God’s word, and the future of his world, which I once
thought I should never have seen on this side of the grave. It has not
removed the wholesome and necessary terrors of the Lord from the mind,
but it has clothed God with a loveliness which makes him, and the
eternal Son who represents him to man, incalculably more attractive. I
am no longer looking for shifts to excuse his conduct in my own eyes and
those of others, and forced to feel that here at least I could never
find one to answer my object. I can look at all he has done, and all he
tells me he will hereafter do, and, scanning it closely, and examining
it even where it has most of awe and severity, exclaim with all my heart
and with all my understanding--‘Just and true are thy ways, thou King of
saints.’”
These are among its general good effects. But there exists a special
reason at the present time why men should be made acquainted with the
true teachings of the Bible on this question. It is the only antidote
against modern spiritualism, that master-piece of Satanic cunning and
deception, and the climax of his corrupting work in the earth. In what
horrid blasphemies has this delusion arrayed itself! To what corruption
does it lead its votaries! How utterly it debauches the moral natures of
all those who suffer themselves to receive its polluting touch! And
notwithstanding it carries in its train all these terrible evils, how
rapidly is it spreading through the land, and at what a fearful rate is
it swelling the catalogue of its victims!
Why is this? It is because the way has long and thoroughly been prepared
for it in the doctrine of the conscious state of the dead, and the
immortality of the soul. This is its foundation, its life and spirit.
Take away this, and it is robbed of its vitality. For if it be true, as
the Bible declares, that when a man goes into the grave, his thoughts
perish, his love and hatred and envy are no longer exercised, and he
knows not anything, then whatever spirit comes to us from the unseen
world, professing to be the spirit of a dead man, it comes with a lie in
its mouth, and thus shows itself to be of the synagogue of Satan. This
is the Ithuriel spear that transforms this lying system, which at its
best showing is as low and ugly as the blotchiest toad that ever lived,
into the real devil that it is. Then let this truth be spread abroad on
all the wings of the wind, that in the hands of the people may be placed
some safeguard against this ghastly embodiment of falsehood, pollution,
and death.
With the truth clearly stated as to how God will deal with the sinner
and finally dispose of sin, we can appeal with confidence to the calm
reason and the better nature of every child of Adam. We can second the
tender entreaty which God extends to every wayward soul, “Turn ye, turn
ye, for why will ye die?” “As I live, saith the Lord God, I have no
pleasure in the death of the wicked, but that he turn from his way and
live.” Life and death are set before you. The Saviour bids you look unto
him and live. Mercy entreats you to destroy not yourself. The spirit and
the bride bid you come and partake of the water of life freely.
You can no longer take refuge from an awakened conscience under the idea
that the threatenings of the Lord are not understood, and may not
therefore be so terrific as supposed. The sinner’s doom is unmistakably
declared; and in the justness of that sentence, however slightly you may
now realize the heinousness and just desert of sin, your own reason can
but heartily concur. Will you then plunge headlong to ruin? or will you
turn and accept the immense gratuity of eternal life? Of course you do
not _mean_ to perish. We accuse you not of this. The shining form of
Hope is dancing on before you in the path of life--hope that ere it is
too late, ere the silver cord be loosed or ever the golden bowl be
broken, you will make sure a treasure and inheritance in Heaven.
We would impress upon your mind that this hope _may_ deceive you. Ere
you reach the delusive phantom, the earth may suddenly open beneath your
feet, and Hades receive you to its fixed embrace. Ere you overtake the
beckoning form, ere the good intention be carried out, ere you grasp the
prize now held only by the uncertain tenure of good resolve, the glory
of the coming Judge, descending through the parting and dissolving
heavens, may suddenly burst upon your unprepared soul. Yes! the great
voice from the temple of Heaven, crying, “It is finished!” may suddenly
arrest you in the midst of your delaying and dallying career! The
heavenly court of mercy may cease its sitting, ere you have made a
friend of the great Advocate who alone can plead your cause!
“Procrastination is the thief of time.” It may be the thief of your
eternal bliss. Its every moment is high-handed and insane presumption.
Its path is a path of unseen and innumerable dangers. You have no lease
of your life. The present state is one of exposure and peril. The shafts
of death are flying thickly about you. Time is short and its sands are
swiftly falling. The bliss of Heaven, or the blackness of darkness
forever, will soon be yours. With the saved or lost you must soon take
your position. There is no intermediate ground. Choose, then, we beseech
you, the enduring portion. Choose for eternity, choose wisely, choose
_now_. And may it be ours to join the great song of salvation at last,
ascribing blessing, and honor, and glory, and power, unto Him who
sitteth upon the throne, and unto the Lamb who poured out his soul an
offering for sin, that whosoever would believe on him might not perish
but have everlasting life.
Worthy the Lamb once slain! So shall at last
All beings sing in Heaven and earth and sea,
The direful reign of sin forever past,
Before them, bliss whose end shall never be.
Worthy the Lamb! his life has saved from death,
Through him alone the immortal boon is given,
So shall each bounding pulse, each joyful breath,
Ascribe to him the bliss and power of Heaven.
Welcome, life-giving hour, expected long!
Dawn on these regions peopled with the dead.
Our hearts leap forward to begin the song
Of a glad universe whence sin has fled.
[Illustration]
APPENDIX.
MORALITY OF THE DOCTRINE OF A FUTURE LIFE.
The following is from “The Doctrine of a Future Life,” by W. R. Alger.
He here discusses the “morality of the doctrine of a future life” on the
strong hypothesis that there is to be no existence hereafter, and
utterly disproves the conclusions which some would make the inevitable
consequence of such a doctrine. The same objections are urged against
the view we entertain that after the Judgment the sinner is to endure a
punishment which reaches its climax in the loss of existence. With a
hundred-fold more force the reasoning of Mr. Alger lies against these
objections when urged in opposition to our view. We have in this life
the great incentive to goodness and virtue, that is involved in the hope
of immortality, seconded by the wonderful intervention of Christ in our
behalf, which is calculated to arouse all the nobler sentiments of our
being. If this will not win men from sin to a holy life, they would not
be driven to it by threats of eternal torture. Mr. Alger says:--
“The morality of the doctrine of a future life having thus been defended
from the attacks of those who have sought to destroy it in the fancied
interests either of the enjoyments of the earth, or of the purity of
virtue and religion, it now remains to free it from the still more fatal
supports which false or superficial religionists have sought to give it
by wrenching out of it meanings it never held, by various perverse
abuses of it, by monstrous exaggerations of its moral importance to the
present. We have seen that the supposition of another life, correctly
interpreted, lays no new duty upon man, takes away from him no old duty
or privilege, but simply gives to the previously-existing facts of the
case the intensifying glory and strength of fresh light, motive, and
consolation. But many public teachers, not content to treat the subject
with this sobriety of reason, instead of presenting the careful
conclusions of a conscientious analysis, have sought to strengthen their
argument to the feelings by help of prodigious assumptions, assumptions
hastily adopted, highly colored, and authoritatively urged. Upon the
hypothesis that annihilation is the fate of man, they are not satisfied
merely to take away from the present all the additional light,
incentive, and comfort, imparted by the faith in a future existence, but
they arbitrarily remove all the alleviations and glories intrinsically
belonging to the scene, and paint it in the most horrible hues, and set
it in a frame of midnight. Thus, instead of calmly seeking to elicit and
recommend truth, they strive, by terrifying the fancy and shocking the
prejudices, to make people accept their dogma because frightened at the
seeming consequences of rejecting it. It is necessary to expose the
fearful fallacies which have been employed in this way, and which are
yet extensively used for the same purpose.
“Even a Christian writer usually so judicious as Andrews Norton has
said: ‘Without the belief in personal immortality there can be no
religion; for what can any truths of religion concern the feelings and
the conduct of beings whose existence is limited to a few years in this
world?’ Such a statement from such a quarter is astonishing. Surely the
sentiments natural to a person or incumbent upon him do not depend on
the _duration_ of his being, but on the character, endowments, and
relations of his being. The hypothetical fact that man perishes with his
body does not destroy God, does not destroy man’s dependence on God for
all his privileges, does not annihilate the overwhelming magnificence of
the universe, does not alter the native sovereignty of holiness, does
not quench our living reason, imagination, or sensibility, while they
last. The soul’s gratitude, wonder, love, and worship, are just as right
and instinctive as before. If our experience on earth, before the
phenomena of the visible creation and in conscious communion with the
emblemed attributes of God, does not cause us to kneel in humility and
to adore in awe, then it may be doubted if Heaven or hell will ever
persuade us to any sincerity in such acts. The simple prolongation of
our being does not add to its qualitative contents, cannot increase the
kinds of our capacity or the number of our duties. Chalmers utters an
injurious error in saying as he does, ‘If there be no future life, the
moral constitution of man is stripped of its significancy, and the
Author of that constitution is stripped of his wisdom, and authority and
honor.’ The creative Sovereign of fifty million firmaments of worlds,
‘stripped of his wisdom and authority and honor,’ because a few insects
on a little speck are not eternal! Can egotistic folly any further go?
The affirmation or denial of immortality neither adds to nor diminishes
the numerical relations and ingredients of our nature and experience. If
religion is fitted for us on the former supposition, it is also on the
latter. To any dependent intelligence blessed with our human
susceptibilities, reverential love and submission are as obligatory,
natural and becoming on the brink of annihilation as on the verge of
immortality. Rebellious egotism makes all the difference. Truth is
truth, whatever it be. Religion is the meek submission of self-will to
God’s will. That is a duty not to be escaped, no matter what the future
reserves or excludes for us.
“Another sophism almost universally accepted needs to be shown. Man, it
is said, has no interest in a future life if not conscious in it of the
past. If, on exchange of worlds, man loses his memory, he virtually
ceases to exist, and might just as well be annihilated. A future life
with perfect oblivion of the present is no life at all for us. Is not
this style of thought the most provincial egotism, the utter absence of
all generous thought and sympathy unselfishly grasping the absolute
boons of being? It is a shallow error, too, even on the grounds of
selfishness itself. In any point of view the difference is diametric and
immense between a happy being in an eternal present, unconscious of the
past, and no being at all. Suppose a man thirty years of age were
offered his choice to die this moment, or to live fifty years longer of
unalloyed success and happiness, only with a complete forgetfulness of
all that has happened up to this moment. He would not hesitate to grasp
the gift, however much he regretted the condition.
“It has often been argued that with the denial of a retributive life
beyond the grave all restraints are taken off from the passions, free
course given to every impulse. Chateaubriand says bluntly, ‘There can be
no morality if there be no future state.’ With displeasing coarseness,
and with most reprehensible recklessness of reasoning, Luther says, in
contradiction to the essential nobleness of his loving, heroic nature,
‘If you believe in no future life, I would not give a mushroom for your
God. Do, then, as you like. For if no God, so no devil, no hell: as with
a fallen tree, all is over when you die. Then plunge into lechery,
rascality, robbery, and murder.’ What bible of Moloch had he been
studying to form, for the time, so horrid a theory of the happiest life,
and to put so degrading an estimate upon human nature? Is man’s will a
starved wolf, only held back by the triple chain of fear of death,
Satan, and hell, from tearing forth with ravenous bounds to flesh the
fangs of his desires in bleeding virtue and innocence? Does the greatest
satisfaction man is capable of here, the highest blessedness he can
attain to, consist in drunkenness, gluttony, dishonesty, violence, and
impiety? If he had the appetite of a tiger or a vulture,--then, thus to
wallow in the offal of vice, dive into the carrion of sensuality,
abandon himself to reveling in carnivorous crime, might be his instinct
and his happiness. But by virtue of his humanity man loves his fellows,
enjoys the scenery of nature, takes delight in thought and art, dilates
with grand presentiments of glory and eternity, mysteriously yearns
after the hidden God. To a reasonable man--and no other is to be
reasoned with on matters of truth and interest--the assumption of this
brief season as all, will be a double motive not to hasten and imbitter
its brevity by folly, excess, and sin. If you are to be dead to-morrow,
for that very reason, in God’s name, do not, by gormandizing and
guzzling, anticipate death to-day! The true restraint from wrong and
degradation is not a crouching conscience of superstition and
selfishness, fancying a chasm of fire, but a high-toned conscience of
reason and honor, perceiving that they _are_ wrong and degradation, and
spontaneously loathing them.
“Still worse, many esteemed authors have not hesitated to assert that
unless there be a future life there is not only no check on passion
within, but no moral law without: every man is free to do what he
pleases, without blame or fault. Sir Kenelm Digby says, in his ‘Treatise
on Man’s Soule,’ that ‘to predicate mortality in the soule taketh away
all morality, and changeth men into beastes, by removing the ground of
all difference in those thinges which are to governe our actions.’ This
style of teaching is a very mischievous absurdity. Admit, for a moment,
that Jocko in the woods of Brazil, and Schiller in the brilliant circles
of Weimar, will at last meet the same fate in the dusty grasp of death;
yet, while they live, one is an ape, the other is a man. And the
differences of capacity and of duty are numberless and immense. The
statement is enough: argument would be ridiculous. The words of an
audacious French preacher are yet more shocking than those of the
English nobleman. It is hard to believe they could be uttered in good
faith. Says Massillon, in his famous declamation on immortality, ‘If we
wholly perish with the body, the maxims of charity, patience, justice,
honor, gratitude, and friendship, are but empty words. Our own passions
shall decide our duty. If retribution terminate with the grave, morality
is a mere chimera, a bugbear of human invention.’ What debauched
unbeliever ever inculcated a viler or a more fatal doctrine? Its utter
baselessness, as a single illustration may show, is obvious at a glance.
As the sciences of algebra and geometry, the relations of numbers and
bodies, are true for the material world although they may be lost sight
of when time and space are transcended in some higher state, so the
science of ethics, the relations of nobler and baser, of right and
wrong, the manifold grades and qualities of actions and motives, are
true for human nature and experience in this life even if men perish in
the grave. However soon certain facts are to end, while they endure they
are as they are. In a moment of carelessness, by some strange slip of
the mind,--showing, perhaps, how tenaciously rooted are the common
prejudice and falsehood on this subject,--even so bold and fresh a
thinker as Theodore Parker has contradicted his own philosophy by
declaring, ‘If to-morrow I perish utterly, then my fathers will be to me
only as the ground out of which my bread-corn is grown. I shall care
nothing for the generations of mankind. I shall know no higher law than
passion. Morality will vanish.’ Ah, man reveres his fathers, and loves
to act nobly, not because he is to live forever, but because he is a
man. And, though all the summer hopes of escaping the grave were taken
from human life, choicest and tenderest virtues might still flourish, as
it is said the German cross-bill pairs and broods in the dead of winter.
The martyr’s sacrifice and the voluptuary’s indulgence are very
different things to-day, if they do both cease to-morrow. No speed of
advancing destruction can equalize Agamemnon and Thersites, Mansfield
and Jeffries, or hustle together justice and fraud, cowardice and valor,
purity and corruption, so that they will interchange qualities. There is
an eternal and immutable morality, as whiteness is white, and blackness
is black, and triangularity is triangular. And no severance of temporal
ties or compression of spatial limits can ever cut the condign bonds of
duty and annihilate the essential distinctions of good and evil,
magnanimity and meanness, faithfulness and treachery.
“Reducing our destiny from endless to definite cannot alter the inherent
rightfulness and superiority of the claims of virtue. The most it can do
is to lessen the strength of the motive, to give the great motor-nerve
of our moral life a perceptible stroke of palsy. In reference to the
question, Can ephemera have a moral law? Richter reasons as follows:
‘Suppose a statue besouled for two days. If on the first day you should
shatter it, and thus rob it of one day’s life, would you be guilty of
murder? One can injure only an immortal.’ The sophistry appears when we
rectify the conclusion thus: one can inflict an _immortal_ injury only
on an immortal being. In fact, it would appear to be a greater wrong and
injury, for the time, to destroy one day’s life of a man whose entire
existence was confined to two days, than it would be to take away the
same period from the bodily existence of one who immediately thereupon
passes into a more exalted and eternal life. To the sufferer, the former
would seem an immitigable calamity, the latter a benign furtherance;
while, in the agent, the overt act is the same. This general moral
problem has been more accurately answered by Isaac Taylor, whose lucid
statement is as follows: ‘The creatures of a summer’s day might be
imagined, when they stand upon the threshold of their term of existence,
to make inquiry concerning the attributes of the Creator and the rules
of his government; for these are to be the law of their season of life
and the measure of their enjoyments. The sons of immortality would put
the same questions with an intensity the greater from the greater
stake.’
“Practically, the acknowledged authority of the moral law in human
society cannot be destroyed. Its influence may be unlimitedly weakened,
its basis variously altered, but as a confessed sovereign principle it
cannot be expelled. The denial of the freedom of the will theoretically
explodes it; but social custom, law, and opinion will enforce it still.
Make man a mere dissoluble mixture of carbon and magnetism, yet so long
as he can distinguish right and wrong, good and evil, love and hate,
and, unsophisticated by dialectics, can follow either of opposite
courses of action, the moral law exists and exerts its sway. It has been
asked, ‘If the incendiary be, like the fire he kindles, a result of
material combinations, shall he not be treated in the same way?’ We
should reply thus: No matter what man springs from or consists of, if he
has moral ideas, performs moral actions, and is susceptible of moral
motives, then he is morally responsible; for all practical and
disciplinary purposes he is wholly removed from the categories of
physical science.
“Another pernicious misrepresentation of the fair consequences of the
denial of a life hereafter is shown in the frequent declaration that
then there would be no motive to any thing good and great. The
incentives which animate men to strenuous services, perilous virtues,
disinterested enterprises, spiritual culture, would cease to operate.
The essential life of all moral motives would be killed. This view is to
be met by a broad and indignant denial based on an appeal to human
consciousness and to the reason of the thing. Every man knows by
experience that there are a multitude of powerful motives, entirely
disconnected with future reward or punishment, causing him to resist
evil and to do good even with self-sacrificing toil and danger. When the
fireman risks his life to save a child from the flames of a tumbling
house, is the hope of Heaven his motive? When the soldier spurns an
offered bribe and will not betray his comrades nor desert his post, is
the fear of hell all that animates him? A million such decisive
specifications might be made. The renowned sentence of Cicero, “_Nemo
unquam sine magna spe immortalitatis se pro patria offerret ad mortem_,”
is effective eloquence; but it is a baseless libel against humanity and
the truth. In every moment of supreme nobleness and sacrifice,
personality vanishes. Thousands of patriots, philosophers, saints, have
been glad to die for the freedom of native land, the cause of truth, the
welfare of fellow-men, without a taint of selfish reward touching their
wills. Are there not souls
‘To whom dishonor’s shadow is a substance
More terrible than death here and hereafter.’
He must be the basest of men who would decline to do any sublime act of
virtue because he did not expect to enjoy the consequences of it
eternally. Is there no motive for the preservation of health because it
cannot be an everlasting possession? Since we cannot eat sweet and
wholesome food forever, shall we therefore at once saturate our stomachs
with nauseating poisons?
“If all experienced good and evil wholly terminate for us when we die,
still, every intrinsic reason which, on the supposition of immortality,
makes wisdom better than folly, industry better than sloth,
righteousness better than iniquity, benevolence and purity better than
hatred and corruption, also makes them equally preferable while they
last. Even if the philosopher and the idiot, the religious
philanthropist and the brutal pirate, did die alike, who would not
rather live like the sage and the saint than like the fool and the
felon? Shall Heaven be held before man simply as a piece of meat before
a hungry dog to make him jump well? It is a shocking perversion of the
grandest doctrine of faith. Let the theory of annihilation assume its
direst phase, still, our perception of principles, our consciousness of
sentiments, our sense of moral loyalty, are not dissolved, but will hold
us firmly to every noble duty until we ourselves flow into the
dissolving abyss. But some one may say, ‘If I have fought with beasts at
Ephesus, what advantageth it me if the dead rise not?’ It advantageth
you everything _until you are dead_, although there be nothing
afterwards. As long as you live is it not glory and reward enough _to
have conquered_ the beasts at Ephesus? This is sufficient reply to the
unbelieving flouters at the moral law. And, as an unanswerable
refutation of the feeble whine of sentimentality that without immortal
endurance nothing is worthy our affection, let great Shakespeare
advance, with his matchless depth of bold insight reversing the
conclusion, and pronouncing, in tones of cordial solidity,--
‘This, thou perceivest, will make thy love more strong,
To love that well which thou must leave ere long.’
“What though Decay’s shapeless hand extinguish us? Its foreflung and
enervating shadow shall neither transform us into devils nor degrade us
into beasts.
“The future life, outside of the realm of faith, to an earnest and
independent inquirer, and considered as a scientific question, lies in a
painted mist of uncertainty. There is room for hope, and there is room
for doubt. The wavering evidences in some moods preponderate on that
side, in other moods, on this side. Meanwhile it is clear that, while he
lives here, the best thing he can do is to cherish a devout spirit,
cultivate a noble character, lead a pure and useful life in the service
of wisdom, humanity, and God, and finally, when the appointed time
arrives, meet the issue with reverential and affectionate conformity,
without dictating terms. Let the vanishing man say, like Ruckert’s dying
flower, ‘Thanks to-day for all the favors I have received from sun and
stream and earth and sky,--for all the gifts from men and God which have
made my little life an ornament and a bliss. Heaven, stretch out thine
azure tent while my faded one is sinking here. Joyous spring-tide, roll
on through ages yet to come, in which fresh generations shall rise and
be glad. Farewell all! Content to have had my turn, I now fall asleep,
without a murmur or a sigh.’ Surely the mournful nobility of such a
strain of sentiment is preferable by much to the selfish terror of that
unquestioning belief which in the Middle Age depicted the chase of the
soul by Satan, on the columns and doors of the churches, under the
symbol of a deer pursued by a hunter and hounds; and which has in later
times produced in thousands the feeling thus terribly expressed by
Bunyan, ‘I blessed the condition of the dog and toad because they had no
soul to perish under the everlasting weight of hell!’
“Sight of truth, with devout and loving submission to it, is an
achievement whose nobleness outweighs its sorrow, even if the gazer
foresee his own destruction.
“It is not our intention in these words to cast doubt on the immortality
of the soul, or to depreciate the value of a belief in it. We desire to
vindicate morality and religion from the unwitting attacks made on them
by many self-styled Christian writers in their exaggeration of the
practical importance of such a faith. The qualitative contents of human
nature have nothing to do with its quantitative contents: our duties
rest not on the length, but on the faculties and relations, of our
existence. Make the life of a dog endless, he has only the capacity of a
dog; make the life of a man finite, still, within its limits, he has the
psychological functions of humanity. Faith in immortality may enlarge
and intensify the motives to prudent and noble conduct; it does not
create new ones. The denial of immortality may pale and contract those
motives; it does not take them away.
“Knowing the burden and sorrow of earth, brooding in dim solicitude over
the far times and men yet to be, we cannot recklessly utter a word
calculated to lessen the hopes of man, pathetic creature, who weeps into
the world and faints out of it. It is our faith--not knowledge--that the
spirit is without terminus or rest. The faithful truth-hunter, in dying,
finds not a covert, but a better trail. Yet the saintliness of the
intellect is to be purged from prejudice and self-will. With God we are
not to prescribe conditions. The thought that all high virtue and piety
must die with the abandonment of belief in immortality is as pernicious
and dangerous as it is shallow, vulgar, and unchristian. The view is
obviously gaining prevalence among scientific and philosophical
thinkers, that life is the specialization of the universal in the
individual, death the restoration of the individual to the whole. This
doubt as to a personal future life will unquestionably increase. Let
traditional teachers beware how they venture to shift the moral law from
its immutable basis in the will of God to a precarious poise on the
selfish hope and fear of man. The sole safety, the ultimate desideratum,
is perception of law with disinterested conformity.”--_Doctrine of a
Future Life_, pp. 652-661.
INDEX OF AUTHORS QUOTED.
Alger, W. R., 264, 345
Alleine, Jos., 257
Andrews, S. J., 140
Augustine, 273
Baptist Confession, 219
Barnes, A., 117, 317
Benson, 302, 303
Bloomfield, 97, 147
Buck, Chas., 47
Bush, Geo., 43, 101
Butler, Wm. A., 314
Carmichael, A., 233
Chaldee Paraphrase, 76
Chapin, E. H., 335
Cicero, 9, 273
Clarke, A., 32, 36, 43, 86, 90, 140, 167, 257, 295
Conant, T. J., 32
Constable, H., 303, 340
Crellius, J., 206
Cruden, 294
Dalton, 328
Dobney, H. H., 8, 263, 328
Douay Bible, 76
Eusebius, 285
Gesenius, 51
Greenfield, 283, 292
Ham, J. P., 331
Hobbs, 9
Hogg, James, 327
Homer, 285
Hudson, C. F., 278
Kitto, 41
Landis, R. W., 45, 58, 59, 61, 64, 73, 77, 89, 94, 105, 122, 162, 170,
172, 175, 203
Law, Bishop, 205, 242
Lee, Luther, 101, 140, 210, 274, 323
Leeland, 333
Liddell & Scott, 292
Locke, John, 228, 328
Longfellow, 224
Luther, 76
Mattison, H., 36
Moncrieff, W. G., 326
Muller, Dr., 233
Newton, Bp., 318
Olshausen, 49, 321
Parkhurst, 51, 53, 102, 293
Priestly, Dr., 206
Pritchard, 328
Robinson, 53, 293
Saurin, 317
Scott, Thos., 32
Schrevelius, 292
Schleusner, 293
Seneca, 9
Septuagint, 76
Socrates, 9
Smith, Sidney, 324
Smith, Wm., 49
Stuart, Moses, 8, 296
Syriac Version, 76
Taylor, I., 319
Taylor, Dr. J., 51, 229
Tillotson, Bp., 337
Trench, 167
Tyndale, Wm., 233
Vincent, Thos., 301
Wahl, 294
Wakefield, 147
Warburton, Bp., 324
Watson, 70
Watts, Isaac, 228
Wesley, 70
Wetstein, 285
Whately, R., 333
Whedon, D. D., 224
INDEX
--OF--
THE PRINCIPAL TEXTS OF SCRIPTURE
ILLUSTRATED OR EXPLAINED.
GENESIS.
PAGE.
1: 20, 21, 24, 30, 43
1: 26, 27, 21
2: 2, 67
2: 7, 31, 36, 54
2: 16, 17, 218
3: 4, 14
3: 19, 221
4: 9, 10, 117
5: 3, 24, 70
7: 15, 21, 22, 33, 34
9: 6, 26
14: 21, 50
15: 15, 123
16: 22, 27
17: 14, 51
18: 1-8, 27
18: 25, 312
23: 8, 50
25: 8, 122
25: 17-20, 165
32: 24, 27
35: 18, 48, 54, 101
37: 35, 157
EXODUS.
4: 32, 145
22: 18, 129
23: 9, 50
24: 9-11, 28
31: 14, 51
32: 32, 307
33: 20, 29
33: 21-23, 28
LEVITICUS.
11: 10, 51
19: 31; 20: 27, 129
NUMBERS.
6: 6, 41, 50
16: 22, 91
16: 30, 33, 157
19: 13, 119
22: 31, 27
25: 1-3, 131
27: 16, 91
DEUTERONOMY.
18: 9-12, 129
32: 22, 158
JOSHUA.
10: 30, 51
24: 2, 123
JUDGES.
9: 7-15, 162
13: 6, 13, 27
1 SAMUEL.
2: 9, 159
15: 23, 135
26: 24, 77
28: 3-20, 127
1 KINGS.
2: 36-46, 223
17: 21, 48, 103
17: 22, 103, 143
2 KINGS.
4: 34, 143
14: 9, 162
1 CHRONICLES.
10: 13, 134
2 CHRONICLES.
36: 19: 21, 280
JOB.
3: 11-18, 236
4: 11-19, 160
7: 21, 214
10: 8-11, 69
14: 12-15, 159, 237
14: 21, 236
17: 13-16, 160, 237
19: 25, 26, 250
26: 4, 52
30: 15, 50
32: 8, 66
33: 18, 20, 22, 51
34: 14, 15, 57
PSALMS.
2: 9, 306
6: 5, 158, 238
7: 11, 301
16: 10, 156
17: 15, 240, 250
27: 12, 50
30: 2, 3, 157
31: 5, 77
31: 17, 159
37: 10, 305
37: 20, 281, 306, 309
49: 14, 15, 51
49: 20, 306
58: 7, 8, 306
64: 1, 78
68: 2, 306
78: 18, 51
88: 10-12, 160
89: 48, 157
89: 88, 51
90: 10, 125
106: 28, 131
115: 17, 159, 238
139: 7, 27
145: 20, 303
146: 3, 4, 33, 159, 236
PROVERBS.
10: 25, 306
11: 31, 309
20: 7, 52
23: 2, 50
ECCLESIASTES.
3: 19, 20, 35
3: 21, 72
9: 3, 126
9: 5, 6, 10, 84, 114, 237
12: 7, 48, 56
12: 14, 315
ISAIAH.
1: 30, 31, 306
5: 14, 158
5: 20-24, 309
10: 25, 301
14: 9-20, 158, 164
14: 11, 282
17: 13, 306
26: 19, 238, 250
34: 9, 10, 290
34: 12, 306
38: 10-19, 159
38: 17, 51
38: 18, 19, 238
42: 7, 92
44: 2, 69
51: 8, 282, 306
53: 10-12, 93, 139
57: 16, 50, 69
61: 1, 92
66: 24, 282
JEREMIAH.
1: 5, 69
17 27, 280
31: 9, 146
31: 15-17, 165, 253
EZEKIEL.
18: 26, 299, 315
20: 47, 48, 281
31: 15-18, 158, 165
32: 18-32, 158
DANIEL.
7: 10, 82
12: 2, 235, 268
HOSEA.
12: 4, 27
AMOS.
5: 4, 6, 230
OBADIAH.
1: 16, 305
JONAH.
1: 2, 158
4: 3, 78
HABAKKUK.
1: 7, 98
2: 11, 117
ZECHARIAH.
9: 12, 180
12: 1, 64, 66
MALACHI.
4: 1-3, 306, 310
MATTHEW.
2: 17, 18, 165
3: 12, 306
5: 22, 29, 30, 108
10: 28, 105, 108
11: 23, 108
13: 40, 47, 49, 306
16: 18, 108
16: 25, 26, 110
17: 1-9, 137
18: 9, 108
22: 23-32, 149
23: 15, 33, 108
24: 26, 96
24: 30, 31, 169
25: 31, 34, 261
25: 41, 46, 269, 271
26: 24, 267
26: 38, 93
27: 52, 53, 231, 285
MARK.
6: 9, 96
9: 43, 45, 47, 108
9: 43, 44, 279
12: 23-25, 152
LUKE.
1: 11, 13, 28, 29, 27
4: 18-21, 92
6: 49, 306
7: 14, 144
8: 40, 45, 144
10: 15, 108
12: 4, 5, 105, 108
13: 28, 171
14: 13, 14, 252
15: 11, 164
16: 19, 31, 108, 154, 161
17: 27, 29, 306
20: 35, 153
23: 39-43, 172
23: 46, 48, 77
24: 29, 29
24: 39, 95
24: 43, 139
JOHN.
1: 18, 29
3: 6, 68
3: 16, 304
3: 36, 267
4: 24, 27, 98
5: 27, 29, 142, 144
5: 28, 29, 232
10: 15, 78
11: 24, 231
13: 38, 78
14: 1-3, 256
15: 6, 306
21: 18, 19, 214
21: 22, 23, 257
ACTS.
1: 9-11, 29
2: 27, 31, 108, 156
2: 29, 34, 35, 239
7: 15, 77
7: 60, 235
12: 7-9, 27
13: 36, 124
13: 46, 312
17: 31, 63, 260, 271
23: 8, 97
21: 15, 144, 232
24: 25, 260
26: 7, 232
26: 23, 146
ROMANS.
1: 4, 93
1: 23, 15, 20, 30
2: 7, 17, 230, 304
3: 20, 68
5: 12-14, 227
6: 12, 69
6: 23, 230, 300
8: 11, 69, 94, 248
8: 22, 23, 185, 200
8: 29, 143
8: 38, 39, 210
9: 3, 308
1 CORINTHIANS.
5: 5, 98, 200
9: 25, 15
10: 20, 131
11: 7, 26
15: 18, 240
15: 20, 23, 143, 235
15: 32, 254
15: 35, 36, 247
15: 42-44, 19, 42, 248
15: 46, 47, 49, 25, 42, 249
15: 50, 19
15: 51-55, 15, 17, 19, 108, 200
2 CORINTHIANS.
1: 8, 9, 251
4: 11, 69
4: 14, 251
4: 16, 212
5: 4, 69, 200
5: 8, 183
5: 10, 315
12: 2, 173
12: 2-4, 195
GALATIANS.
1: 5, 291
5: 19, 21, 99
EPHESIANS.
1: 20, 29
4: 22, 24, 25, 193
5: 27, 251
6: 24, 20
PHILIPPIANS.
1: 21-24, 200
2: 5, 6, 29
3: 20, 100
3: 21, 42, 85, 249
3: 11, 231
3: 8-11, 251
COLOSSIANS.
1: 15, 18, 29, 143
1: 27, 212
3: 3, 97
3: 4, 103, 200
3: 9, 10, 24, 212
1 THESSALONIANS.
4: 13, 14, 16, 17, 142, 169, 200, 212,
235
1 TIMOTHY.
1: 10, 147
1: 17, 15, 30, 36
2: 1, 200
6: 16, 18, 56
2 TIMOTHY.
1: 10, 18
4: 6, 213
4: 7, 8, 200
TITUS.
2: 7, 20
HEBREWS.
1: 1-3, 30
1: 6, 143
1: 7, 14, 27
2: 14, 311
5: 9, 270
6: 2, 270
8: 1, 29
9: 12, 271
9: 27, 259
10: 39, 304
11: 3, 293
11: 16, 153
11: 35, 231
12: 9, 23, 91
JAMES.
1: 15, 300
1: 18, 145
3: 6, 108
1 PETER.
1: 11, 139
1: 12, 91
1: 4, 23, 16
1: 23-25, 68
3: 4, 16
3: 18-20, 87
4: 17, 298
5: 4, 254
2 PETER.
1: 16, 141
2: 4, 9, 109, 215, 261
2: 6, 287
2: 5, 6, 12, 306
3: 7-12 261, 310
1 JOHN.
5: 11, 12, 192, 304
JUDE.
1: 6, 261
1: 7, 286
REVELATION.
1: 5, 143
1: 18, 93, 108
2: 7, 173
4: 5, 27
5: 6, 27
6: 8, 108
6: 9-11, 113, 169
13: 1-10, 289
13: 14-18, 289
14: 4, 145
14: 1-5, 289
14: 11, 288
15: 3, 312
16: 3, 44
20: 5, 144, 215
20: 10, 291
20: 11-15, 108, 109, 158
21: 4, 15, 291
21: 5, 309
22: 1, 2, 174
22: 8, 9, 215
GENERAL INDEX.
Abraham’s ancestors idolaters, 123
Abel’s blood cried from the ground to God, 117
Absent from the body, meaning of, 183
Adam threatened with literal death, 228,
testimony of Locke, Watts, and Taylor, 228,
his condition in his creation, 229
A dishonorable perversion, 53, 54
_Aion_, meaning of, according to Greenfield, Schrevelius, Liddell and
Scott, Parkhurst, Robinson, Schleusner, and Wahl, 292, 293
_Aionios_, meaning of, 295
Analogies of nature, 335
Analogy between sleep and death, 235
Anecdote of the reasoning powers of brutes, 327
Annihilation impossible, 337
Angels not the ancient prophets, 215
An ancient case of modern spiritualism, 136
_Anastasis_, meaning of, 231
A clean universe at last, 311
An illustration on future punishment, 315
Anomalies of the present state, 336
A spirit, or spiritual being, what, 27
A spirit hath not flesh and bones, 95,
note by Bloomfield, 97
A threefold death disproved, 219
Attempt to understand the popular idea of a spirit, 326
_Athanasia_, _aphthartos_, and _aphtharsia_, use and meaning of, 15, 19
Bible views of future punishment produce the best effect, 319
Can the soul be killed? 105
Capacities of the soul, 330
Christ the express image of God, 29, 30
Christ, the first-fruits, first-begotten, and first-born, how, 143-145
Christ first raised from the dead, exposition of Acts 26:23, 146
Christ and the Sadducees 149
Clarke on Gen. 2:7, 32,
on Heb. 12:22, 86,
his key to the words forever and ever, 295
Comma, in its present form, when invented, 179
Conant on Gen. 2:7; Isa. 2:22, 32
Connection between our present and future being, testimony of Bishop
Law, 205,
Crellius and Priestly, 206
Criticism, a desperate case of, 176
Cruden on the words eternal, everlasting, and forever, 294
Day in Gen. 2:17, meaning of, 223
Date of Samuel’s ministry, 128
Date of Saul’s reign, 128
Death a punishment, 272,
Augustine’s testimony, 273,
no relief to the sinner, 278
Deeds done in the body only to be judged, 315
David not ascended to Heaven, 239
Departing and being with Christ, 199
Death of Adam, the same that is threatened against the sinner, 299
Departure and return of the soul, 100,
note by Luther Lee, 101,
by Prof. Bush, 101,
by Parkhurst, 102
Destiny of the wicked: they shall be destroyed, 303,
shall perish, go to perdition, and be as though they had not been,
304,
their doom set forth in language that is not figurative, 305,
they are compared to the most inflammable substances, 305,
they shall be consumed and devoured by fire, 308
Earthly house, what, 185
Eternal torment threatened to no one, 289
Eternal suffering not proportioned to the sins of a finite life, 313
Eternal fire, Jude 7,
illustrated and explained, 286
Everlasting fire, 270
Everlasting punishment, 271
Evil tendency of the doctrine of the destruction of the wicked, 338
Expressions used to describe the final condition of the wicked, 303
Future punishment eternal, 267,
it consists in death, 299
Gathered to his people, meaning of, 120,
sees corruption, 124
_Ge-enna_, the hell of Mark 9:43, 44,
meaning of, 283
God not a God of the dead but of the living, meaning of, 153
God’s dealings with his creatures, 312
God a person, 28
_Hades_ and _sheol_, meaning of, 156,
use of the word _sheol_, 157,
who go there, and the duration of its dominion, 157,
its location, 158,
condition of the righteous there, 158,
general character of, 159,
no knowledge there, 160
Hell, words so translated, 107
Hinnom, valley of, a figure of the place of future punishment, 283
_Holam_, Hebrew, corresponding to aion, defined by Gesenius, 294
House from Heaven, what, 185
Idumea, threatenings against, 290,
the language illustrates Rev. 14:11, 290
Immortal and immortality, how often used in the Bible, 13-20
Immortality assumed, 337
Immaterial souls of brutes, 323,
the testimony of Bishop Warburton, 324
Instinct not the only reasoning power possessed by brutes, 329
In the body and out, 195
Is Abraham in hell? 123
Judgment, doctrine of, contradicted by the popular view, 63
_Katephagen_, Rev. 20:9, defined by Stuart, 309
_Kolasis_, Matt. 25:46, meaning of, 274
Language of appearance, 136
Lazarus carried to Abraham’s bosom, when? 169
Matter cannot think, 324,
the proof rests with the skeptic, Sidney Smith’s testimony, 325,
W. G. Moncrieff’s testimony, 326
Milton’s translation of Eccl. 3:21, 76
Mind determined by sensation to belong to the lower animals, 328
Moses and the prophets on the place and condition of the dead, 154
Moses was raised from the dead, 142
Nature sheds no light on the future state, 8
Necromancy defined by Webster, 128
_Nephesh_ defined by Parkhurst, Taylor, and Gesenius, 51
Origen’s restorationism, an enlarged purgatory, 316
Parable, case of the rich man and Lazarus, a, 163,
how to be used, testimony of Clarke and Trench, 167
Paradise, where situated, 173
Paraphrase of Phil. 1:21-24, 209
Paul’s departure, 213
Personification used in the Bible, 117, 162
Peter’s tabernacle, its putting off, 213
Pharisees confess spirit, 97
_Plasso_, definition of, 65
Punctuation of Luke 23:43, 179
Punishment for sins in hell not threatened, 314
Punishment, degrees of, 276
Purgatory, an invention to relieve the great wrong of conscious eternal
misery, 316,
borrowed from Plato by Augustine, adopted by Rome, 316
Reasons why the doctrine of future punishment should be agitated, 320
Reformers adopted Augustine’s hell without his purgatory, 316
Rebellion against God, not eternal, 311
Resurrection proved by Christ, 151,
from what words translated, 231,
a prominent doctrine of the Bible, 234,
Clarke’s testimony, 257,
not impossible, 262,
objections against answered, 244-247,
object of the Christian’s hope, 250,
time of reward to the righteous, 252,
comfort of mourners, _id._,
time when crowns of glory are to be given, 254,
basis of Scripture promises, 255,
inseparably connected with the coming of Christ, 256
Samuel and the woman of Endor, 127
Scott’s note on Gen. 2:7, 32
_Semeron_, meaning of, 179
Sense of right and wrong possessed to a degree by the lower animals,
328
Separation from the love of God, 210
Shame and everlasting contempt, Dan. 12:2, 268
Sins in hell committed faster than God can punish, Benson, 302
Sodom and Gomorrah turned into ashes by eternal fire, 287
Soul and spirit, meaning of, 46,
times of their use in the Bible, 50-55
Souls under the altar, 113,
note by Barnes, 117
Spirit, how formed, 64,
returns to God, 56,
for what purpose? 62,
not conscious, 61,
committed to God, 77,
saved in the day of the Lord, 1 Cor. 5:5, 98
Spirits of just men made perfect, 80,
spirits in prison, 87,
note by Clarke, 91
State to which death reduces us, Law’s testimony, 242
Tendency of the doctrine of eternal misery, testimony of Saurin and A.
Barnes, 317,
it cannot be believed, testimony of Bp. Newton, 318
The image of God, 21
The breath of life, 31,
possessed by all animals, 33, 34
The living soul, 36,
dead soul, 41,
applied to all orders of animals, 43
The transfiguration, 137,
a miniature of the kingdom of God, 140,
no disembodied souls there, 141
The rich man and Lazarus, 161
The dead rise up to meet the king of Babylon and Pharaoh in _sheol_,
164, 165
Thief on the cross, 172
The inward man, what? 212
The unjust reserved to Judgment, 215
The death of Adam, 216,
his sentence, 218
The dead as though they had not been, 236,
have no knowledge, _id._,
not in Heaven nor hell, 237,
without a resurrection are perished, 240
The Judgment a future event, 258,
objections answered, 259,
destroys the idea of the conscious-state theory, 262,
testimony of Dobney, 263
The doctrine of the immortality of the soul leads to erroneous
conclusions on future punishment, 266
The wages of sin, 264
The undying worm and quenchless fire, 279,
a figure borrowed from the Old Testament, 280,
testimony of Jeremiah, 280,
of David and Ezekiel, 281,
of Isaiah, 282
The two deaths mentioned in Eze. 18:26, 299
The wicked, how recompensed in the earth, 309
The claims of philosophy, 322
The soul immaterial, 323
Them that sleep in Jesus brought with him, 212
“Thou” and “thy,” meaning of in Gen. 3:19, 225
Tormented forever and ever, Rev. 14:11, 288,
of whom spoken, 289
Traduction _vs._ creationism, 69-71
Trees represented as appointing a king over themselves, 162
True spirit of inquiry, 11
Tunes learned by birds, 328
Tyndale’s pungent inquiry, 233
Universal belief and inborn desire, 333
Unquenchable fire, meaning of the word _asbestos_, 284
Vincent’s description of hell, 301
We fly away, Ps. 90:10, meaning of, 125-127
White robes of Rev. 6:11, meaning of, 119
Who knoweth? Eccl. 3:21, 72
Word translated perceive, in 1 Sam. 28:14, 133
------------------------------------------------------------------------
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Transcriber’s Note
The few words in Greek have been reproduced here as printed. Several
lack the necessary (and occasionally the correct) diacritical marks.
There are also occasional lapses in the quotation of Biblical passages,
where opening or closing quotation marks are misplaced or missing. The
King James Version, which is used by the author, has been employed here
as well to more accurately punctuate them.
The General Index, in the original text, used a tabular form. This has
been re-cast as an indented list.
Errors deemed most likely to be the printer’s have been corrected, and
are noted here. The references are to the page and line in the original.
27.28 and which are [“]sent forth Added.
30.23 man in 'hi[sim /s im]age stamped him with Spaced
immortality, moved.
51.19 '1 Kings [17[, /:]21, 22; Replaced.
79.23 God.[”] Col. 3:3. [“]And when will the Added/Removed.
believer
79.24 [“]When> Christ who is our life Added.
131.4 the father of all the lies in the world[./,] Replaced.
131.5 by assiduously circulating them[,/.] Replaced.
153.14 [“]Wherefore, God is not ashamed Added.
160.7 together is in the dust.[”] Job. 17:13-16; Added.
4:11-19;
160.14 whither thou goest.[”] Eccl. 9:4-6, 10. Added.
191.16 O grave, where is thy victory[./?] Replaced.
212.3 under the unfortu[n]ate necessity Added.
213.21 [P/B]ut as Paul does not here intimate Replaced.
264.20 What fate awaits us when we Added.
die?=[”]=--_Alger._
285.2 Homer, in the [Illiad], _sic_--Iliad
285.13 fire as cannot be extingu=[i]=shed Added.
294.21 this time forth even forever, [”/’] that is, Replaced.
317.13 when I see in the lukewarmness of my _sic_--devotions
devosions,
320.24 exerting all his divine attri[tri]butes Removed.
327.22 gloomy gorges and craggy h[e]ights of the Added.
mountains,
338.9 we simply affirm that they will be Added.
anni[hi]lated
349.11 carniv[e/o]rous crime Replaced.
364.10 C[ir/ri]ticism , a desperate case of, 176 Transposed.
371.33 from the Seventh-day Bap[t]ists, Added.
c7.11 Pictorial Nar[r]atives>, .60 Added.