CHAPTER XXXIV.

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.

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

CATALOGUE

Of Books, Pamphlets, Tracts, &c., Issued by the Seventh-Day Adventist Publishing Association, Battle Creek, Mich.

---------------------

HYMNS AND TUNES; 320 pages of hymns, 96 pages of music; in plain morocco, $1.00.

A COMPLETE HISTORY OF THE SABBATH AND FIRST DAY OF THE WEEK. By J. N. Andrews, $1.00.

THE SPIRIT OF PROPHECY, Vols. 1 & 2. By Ellen G. White. Each $1.00.

THOUGHTS ON THE REVELATION, critical and practical. By U. Smith. 328 pp., $1.00.

THOUGHTS ON THE BOOK OF DANIEL critical and practical. By U. Smith. Bound, $1.00; condensed edition, paper, 35 cts.

THE NATURE AND DESTINY OF MAN. By U. Smith. 384 pp., bound, $1.00, paper, 40 cts.

LIFE INCIDENTS, in connection with the great Advent movement. By Eld. James White. 373 pp., $1.00.

AUTOBIOGRAPHY OF ELD. JOSEPH BATES, with portrait of the author. 318 pp., $1.00,

HOW TO LIVE; comprising a series of articles on Health, and how to preserve it, with various recipes for cooking healthful food, &c. 400 pp., $1.00.

SABBATH READINGS; or Moral and Religious Reading for Youth and Children. 400 pp., 60 cts; in five pamphlets, 50 cts.

APPEAL TO YOUTH; Address at the Funeral of Henry N. White; also a brief narrative of his life, &c. 96 pp., muslin, 40 cts.; paper covers, 10 cts.

THE GAME OF LIFE, with notes. Three illustrations 5x6 inches each, representing Satan playing with man for his soul. In board, 50 cts., in paper, 30 cts.

THE UNITED STATES IN PROPHECY. By U. Smith. Bound, 40 cts.; paper, 20 cts.

HYMNS AND SPIRITUAL SONGS for Camp-meetings and other Religious Gatherings. Compiled by Eld. James White. 196 pp. Bound, 50 cts., paper, 25 cts.

REFUTATION OF THE AGE TO COME.] By J. H. Waggoner. Price 20 cts.

PROGRESSIVE BIBLE LESSONS FOR CHILDREN; for Sabbath Schools and Families. G. H. Bell. Bound, 35 cts., paper, 25 cts.

THE ADVENT KEEPSAKE; comprising a text of Scripture for each day of the year, on the subjects of the Second Advent, the Resurrection, &c. Plain muslin, 25 cts; gilt, 40 cts.

A SOLEMN APPEAL relative to Solitary Vice, and the Abuses and Excesses of the Marriage Relation. Edited by Eld. James White. Muslin, 50 cts.; paper, 30 cts.

AN APPEAL to the Working Men and Women, in the Ranks of Seventh-day Adventists. By James White. 172 pp., bound, 40 cts; paper covers, 25 cts.

SERMONS ON THE SABBATH AND LAW; embracing an outline of the Biblical and Secular History of the Sabbath for 6000 years. By J. N. Andrews. 25 cts.

THE STATE OF THE DEAD. By U. Smith. 224 pp., 25 cts.

HISTORY of the Doctrine of the Immortality of the Soul. By D. M. Canright. 25 cts.

DISCUSSION ON THE SABBATH QUESTION, between Elds. Lane and Barnaby. 25 cts.

THE ATONEMENT; an Examination of a Remedial System in the light of Nature and Revelation. By J. H. Waggoner. 20 cts.

OUR FAITH AND HOPE, Nos. 1 & 2.--Sermons on the Advent, &c. By James White, Each 20 cts.

THE NATURE AND TENDENCY OF MODERN SPIRITUALISM. By J. H. Waggoner. 20 cts.

THE BIBLE FROM HEAVEN; or, a dissertation on the Evidences of Christianity. 20 cts.

DISCUSSION ON THE SABBATH QUESTION, between Elds. Grant and Cornell. 20 cts.

REVIEW OF OBJECTIONS TO THE VISIONS. U. Smith, 20 cts.

COMPLETE TESTIMONY OF THE FATHERS, concerning the Sabbath and First Day of the Week. By J. N. Andrews. 15 cts.

THE DESTINY OF THE WICKED. By U. Smith. 15 cts.

THE MINISTRATION OF ANGELS; and the Origin, History, and Destiny of Satan. By D. M. Canright, 15 cts.

THE MESSAGES OF REV. 14, particularly the Third Angel’s Message and Two-Horned Beast. By J. N. Andrews. 15 cts.

THE RESURRECTION OF THE UNJUST; a Vindication of the Doctrine. By J. H. Waggoner. 15 cts.

THE SANCTUARY AND TWENTY-THREE HUNDRED DAYS. By J. N. Andrews. 10 cts.

THE SAINTS’ INHERITANCE, or, The Earth made New. By J. N. Loughborough. 10 cts.

THE SEVENTH PART OF TIME; a sermon on the Sabbath Question. By W. H. Littlejohn. 10 cts.

REVIEW OF GILFILLAN, and other authors, on the Sabbath By T. B. Brown. 10 cts.

THE SEVEN TRUMPETS; an Exposition of Rev. 8 and 9. 10 cts.

THE DATE OF THE SEVENTY WEEKS OF DAN. 9 established. By J. N. Andrews. 10 cts.

THE TRUTH FOUND; the Nature and Obligation of the Sabbath of the Fourth Commandment. By J. H. Waggoner. 10 cts.

VINDICATION OF THE TRUE SABBATH. By J. W. Morton. 10 cts.

SUNDAY SEVENTH-DAY EXAMINED. A Refutation of the Teachings of Medem, Jennings, Akers, and Fuller. By J. N. Andrews. 10 cts.

MATTHEW TWENTY-FOUR; a full Exposition of the chapter. By James White. 10 cts.

KEY TO PROPHETIC CHART; the symbols of Daniel and John explained, and the prophetic periods determined. 10 cts.

THE POSITION AND WORK OF THE TRUE PEOPLE OF GOD under the Third Angel’s Message. By W. H. Littlejohn. 10 cts.

AN APPEAL TO THE BAPTISTS, from the Seventh-day Baptists, for the Restoration of the Bible Sabbath. 10 cts.

MILTON ON THE STATE OF THE DEAD. 5 cts.

FOUR-CENT TRACTS: The Two Covenants--The Law and the Gospel--The Seventh Part of Time--Who Changed the Sabbath?--Celestial Railroad--Samuel and the Witch of Endor--The Ten Commandments not Abolished--Address to the Baptists.

THREE-CENT TRACTS: The Kingdom--Scripture References--Much in Little--The End of the Wicked--Infidel Cavils Considered--Spiritualism a Satanic Delusion--The Lost Time Question.

TWO-CENT TRACTS: The Sufferings of Christ--Seven Reasons for Sunday-Keeping Examined--Sabbath by Elihu--The Rich Man and Lazarus--The Second Advent--Definite Seventh Day--Argument on Sabbaton--Clerical Slander--Departing and Being with Christ--Fundamental Principles of S. D. Adventists--The Millennium.

ONE-CENT TRACTS: Appeal on Immortality--Brief Thoughts on Immortality--Thoughts for the Candid--Sign of the Doy of God--The Two Laws--Geology and the Bible--The Perfection of the Ten Commandments--The Coming of the Lord--Without Excuse.

CHARTS: THE PROPHETIC, AND LAW OF GOD CHARTS, painted and mounted, such as are used by our preachers, each $1.50. The two charts, on cloth, unpainted, by mail, with key, without rollers. $2.50.

THE WAY OF LIFE. This is an Allegorical Picture, showing the way of Life and Salvation through Jesus Christ from Paradise Lost to Paradise Restored. By Eld. M. G. Kellogg. The size of this instructive and beautiful picture is 19x24 inches. Price, post-paid, $1.00.

=Works in Other Languages.=

The Association also publishes the _Advent Tidende_, Danish, monthly, at $1.00 per year, and works on some of the above-named subjects in the German, French, Danish, and Holland languages.

☛ Any of the foregoing works will be sent by mail to any part of the United States, post-paid, on receipt of the prices above stated.

⁂ Address REVIEW & HERALD, BATTLE CREEK, MICH.

PERIODICALS.

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THE ADVENT REVIEW & HERALD OF THE SABBATH, weekly. This sheet is an earnest exponent of the Prophecies, and treats largely upon the Signs of the Times, Second Advent of Christ, Harmony of the Law and the Gospel, the Sabbath of the Lord, and, What we Must do to be Saved. Terms, $2.00 a year in advance.

THE YOUTH’S INSTRUCTOR, monthly. This is a high-toned, practical sheet, devoted to moral and religious instruction, adapted to the wants of youth and children. It is the largest and the best youth’s paper published in America. Terms, 50 cts. a year, in advance.

THE HEALTH REFORMER. This is a live Journal, devoted to an Exposition of the Laws of Human Life, and the application of those laws in the Preservation of Health, and the Treatment of Disease. The REFORMER will contain, each issue, thirty-two pages of reading matter, from able and earnest pens, devoted to real, practical life, to physical, moral, and mental improvement. Its publishers are determined that it shall be the best Health Journal in the land.

Terms, $1.00 a year, in advance. Address, HEALTH REFORMER, Battle Creek, Mich.

=BOOKS FROM OTHER PUBLISHERS.=

FUTURE PUNISHMENT, by H. H. Dobney, Baptist minister of England. The Scriptural Doctrine of Future Punishment, with an Appendix, containing the “State of the Dead,” by John Milton, author of “Paradise Lost,” extracted from his “Treatise on Christian Doctrine.”

This is a very able and critical work. It should be read by every one who is interested in the immortality subject. It is also one of the best works upon the subject to put into the hands of candid ministers, and other persons of mind.

Price, post-paid, $1.00.

THE VOICE OF THE CHURCH, on the Coming and Kingdom of the Redeemer; or, a History of the Doctrine of the Reign of Christ on Earth. By D. T. Taylor. A very valuable work, highly endorsed on both sides of the Atlantic.

Price, post-paid, $1.00.

The Great Reformation, by Martin, 5 Vols., $ 7.00 D’Aubigne’s History of the Reformation, 5 Vols., 4.50 Scripture Biography, 4.50 Cruden’s Concordance, sheep, 2.00 ” ” muslin, 1.50 Bible Dictionary, sheep, 2.00 ” ” muslin, 1.50 Cole’s Concordance, 1.50 Prince of the House of David, 2.00 Pillar of Fire, 2.00 Throne of David, 2.00 The Court and Camp of David, 1.50 The Old Red House, 1.50 Higher Christian Life, 1.50 Pilgrim’s Progress, large type, 1.25 ” ” small ” .60 Biography of George Whitefield, 1.25 History of English Puritans, 1.25 Story of a Pocket Bible, 1.25 Captain Russell’s Watchword, 1.25 The Upward Path, 1.25 Ellen Dacre, 1.25 The Brother’s Choice, 1.15 Climbing the Mountain, 1.15 The Two Books, 1.15 Awakening of Italy, 1.00 White Foreigners, 1.00 Lady Huntington, 1.00 Young Man’s Counselor, 1.00 Young Lady’s Counselor, 1.00 Paul Venner, 1.00 Among the Alps, 1.00 Poems of Home Life, .80 Edith Somers, .80 Nuts for Boys to Crack, .80 Anecdotes for the Family, .75 Pictorial Narratives, .60 Bertie’s Birthday Present, .60 Songs for Little Ones, .60 Memoir of Dr. Payson, .60 Mirage of Life, .60 Huguenots of France, .50 The Boy Patriot, .50 Springtime of Life, .50 May Coverly, .50 Glen Cabin, .50 The Old, Old Story, cloth, gilt, .50 Poems by Rebekah Smith, .50 Charlotte Elizabeth, .40 Save the Erring, .40 Blanche Gamond, .40 My Brother Ben, .40 Hannah’s Path, .35 Star of Bethlehem, .30 Father’s Letters to a Daughter, .30

☛ A more full Catalogue of books of this nature, for sale at this Office, can be had on application.

Address, REVIEW & HERALD, BATTLE CREEK, MICH.

=HEALTH REFORM PUBLICATIONS.=

--------------

=The Hygienic System.= By R. T. Trall, M. D. Recently published at the Office of the HEALTH REFORMER. It is just the work for the time, and should be read by the million. Price, post-paid, 20 cents.

=The Health and Diseases of Woman.= By R. T. Trall, M. D. A work of great value. Price, post-paid, 20 cents.

=Tobacco-Using.= A philosophical exposition of the Effects of Tobacco on the Human System. By R. T. Trall, M. D. Price, post-paid, 20 cents.

=Cook Book=, and Kitchen Guide: comprising recipes for the preparation of hygienic food, directions for canning fruit, &c., together with advice relative to change of diet. Price, post-paid, 20 cents.

=Hydropathic Encyclopedia.= Trall. Price, post-paid, $4.50.

=Water Cure for the Million.= Trall. Price, post-paid, 30 cents.

=Uterine Diseases and Displacements.= Trall. Price, post-paid, $3.00.

=Science of Human Life.= By Sylvester Graham, M. D. Price, post-paid, $3.00.

=Valuable Pamphlet.= Containing three of the most important of Graham’s twenty-five Lectures on the Science of Human Life--eighth, the Organs and their Uses; thirteenth, Man’s Physical Nature and the Structure of His Teeth: fourteenth, the Dietetic Character of Man. Price, post-paid, 35 cts.

=Hydropathic Family Physician.= By Joel Shew, M. D. Price, post-paid, $3.50.

=Domestic Practice.= Johnson. Price, post-paid, $1.75.

=Hand Book of Health=--Physiology and Hygiene. Published by the Health Reform Institute, Battle Creek, Mich. Price, post-paid, 75 cents; paper cover, 40 cents.

=Water Cure in Chronic Diseases.= By J. M. Gully, M. D. Price, post-paid, $1.75.

=Cure of Consumption.= Dr. Work. Price, post-paid, 80 cts.

=Reform Tracts=, by mail, in packages of not less than 200 pages, post-paid, at the rate of 800 pages for $1.00.

Address, =Health Reformer=, _Battle Creek, Mich._

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.