THE
ANNIHILATION OF THE WICKED)
SCRIPTURALLY CONSIDERED.
BY REV. W. McDONALD.
The quarrel of the world with Christianity comes to its issue upon the
doctrine of future rctribution.-IsAAc TAYLOR.
NEW  Y()R1K:
NE LS ON  &  PI' I:T I L   I P S.
INC(INNATI: tITCIICOCK & WALDEN.




Entered according to Act of Congress, in thle year 1872, by
CARLTON & LANAHAN,
in the Office of the Librarian of Congress at Washington.




PREFA CE.
"HAS MAN A DUAL NATURE "  During a
long and thorough discussion of the foregoing
question by, and in the presence of, a large
body of Clergymen, the authors of this little
volume presented their views upon the subject
of the annihilation of the wicked, etc.  At
the close of the discussion they were unanimously requested, by vote, to publish the same
in some convenient form. With such changes
as were deemed necessary to adapt them to
popular use, they are now offered to the public.
The authors do not claim to have furnished an
exhaustive treatise on the subject, but a concise statement of the scriptural and philosoph



4                PREFACE.
ical arguments by which this baneful error is
overthrown; —a treatise which may be quickly
read and easily comprehended by all.
May this little volume lead many, as the discussion did a leading minister of the annihilation faith, to renounce the error and embrace
the truth as it is in the word of God.




THE
ANNIHILATION OF THE WICKED.
TO understand the peculiar doctrines of a
reformer, we should understand the sentiments of the people among whom he labors.
Jesus came, as he himself declares, (Matt.
xv, 13,) to root up every plant which his heavenly Father had not planted. In doing this, he
came in direct conflict with the Jews on many
questions of faith and practice; exposing their
false.interpretations of Scripture, and showing
that in many things they made void the word
of God by their traditions.  But upon the
question of the existence of souls or spirits, in
distinction from material organization, there appears to be no conflict of sentiment except with
the Sadducees, who were the materialists of the
time, The Jews, among whom Christ labored,




6     ANNIHILATION OF THE WICKED.
believed in the separate existence of spirits or
souls, with endless punishment for the wicked,
and happiness of like duration for the righteous.
We cannot understand the Old Testament record without admitting that the Hebrews held
and taught the doctrine of the immortality of
the soul.
1. The fact that a soul or spirit might exist
separate from the body crops out every-where
throughout the Old Testament, indicating the
belief of the Hebrews.
What other idea could the people receive
fiom Elijah's prayer? "O Lord my God, let
this child's soul come into him again; and the
Lord heard the voice of Elijah; and the soul
of the chiild came into him again, [or into the
midst of him again,] and he revived."
What other meaning could have been inferred fiom the language of Job? " But his flesh
upon him shall have pain, and his soul within
him shall mourn."
2. The Jewish belief in necromancy is proof
of their belief in the separate existence of souls.




ANNIHILATION OF THE WICKED.         7
They believed that a necromancer was one who
had power to summon up and consult the dead.
The law concerning this practice is in Deut.
xviii, 10, 11: " There shall not be found among
you any one that maketh his son or his daughter
to pass through the fire, or that useth divination,
or an observer of times, or an enchanter, or a
witch, or a charmer, or a consulter with familiar
spirits, or a wizard, or a necromancer."' Necromancers," says Campbell, " are those
who consult the dead." Dr. Jahn says: "Necromancers pretended that they were able by their
incantations to summon back departed spirits
from  their abodes."  Dr. Stackhouse says:
"Necromancy is the art of raising up the dead
in order to pry into future events."  Josephus
says: " Demons are the spirits of wicked mlen,
who enter inlto living men and destroy them,
unless they dre so happy as to meet with speedy
relief." It is admitted by our best writers that
this was the belief of the Jews.
W~. have a practical illustration of this belief
in the case of Saul, who consulted the witch




8     ANNIHILATION OF THE WICKED.
of Endor. Saul went to this woman with the
demand, "Bring me him up whom I shall name
unto thee." She did not deny her power to do
it, but plead that her life was in danger from
Saul's prohibition. On  Saul's assuring her
that she should not be harmed, she inquired,
"Whom shall I bring up unto thee? "  He replied, "'Bring me up Samuel." Such a request
would never have been made had Saul been a
materialist. He believed she could call up the
spirits of the dead. And in this he but reflected
the belief of the Jewish nation.
3. The Jews held the same belief in the time
of Christ.
There were at that time three sects among
the Jews, namely, the Pharisees, the Sadducees,
and the Essenes. The Essenes are not named-in
the New Testament, fbr the reason, as it is supposed, that they were an order of the Pharisees,
and hence included under that general name.
Of the Pharisees, Josephus says: " They believed that souls have an immortal vigor in
them, and that under the earth there will be




ANNIHILATION OF THE WICKED.         9
rewards and punishments according as they
have lived virtuously or viciously in this life."AiW., book xviii, ch. 1, sec. 3. This refers to the
intermediate state, or the state of the dead between death and the resurrection.
"They " (the Pharisees) "say that all souls
are indestructible," etc. Ilar, ii, 14.
Speaking of the Sadducees, Josephus says:
"The doctrine of the Sadducees is this: that
souls die with the bodies."  Again: " They
take away the belief in immortality, and the
punishments and rewards of hades."
Of the Essenes, Josephus says: " They teach
the immortality of souls."  "They teach that
bodies are corruptible, but that the souls are
immortal and continue forever."-Ant. xviii, 5;
Wars, ii, 18, 11. Of the soul, Josephus says:
" The soul is ever immortal."
Here is a clear statement of the belief of the
Jews in the time of Christ, for the Pharisees embraced the mass of the people. Josephus says,
the doctrine of the Sadducees "is received but
by few," who, when they becanme'magistrates,




10    ANNIHILATION OF THE WICKED.
"addict themselves to the notions of the Pharisees, because the multitudes would not otherwise hear them."-Ant., xviii, I, 4.
The testimony of Philo, the Jew, is of value,
as indicating the Jewish belief in immortality
at that time. Philo was born in Alexandria,
Egypt, a few years only before Christ. Ile
says: "Man stands upon the border line of a
mortal and immortal nature, participant of each,
as was needful, and that he was made at the
same time mortal and immortal-mortal, as to
his body; immortal, as to his mind."  " Death
of the man is the separation of the soul from
the body; but death of the soul is the destruction of virtue and assumption of vice."-Philo
Judceus, i, pp. 32, 65.)
In the New Testament frequent allusions are
made to the faith of the Pharisees and Sadduzcees, with a general disapproval of the doctrines
of the latter, and approval of the former.
When Paul stood before the Council at Jerusalem, and perceived that the crowd was composed of Pharisees and Sadducees, he cried out




ANNIHILATION OF THE WICKED.    11
in the Council, "Men and brethren, I am a
Pharisee."  This announcement produced a dissension between the Pharisees and Sadducees,
and divided the multitude. This division was
purely doctrinal; "for the Sadducees say that
there is no resurrection, neither angels, nor spirits; but the Pharisees confess both." Acts xxii, 8.
Paul takes sides here against the Sadducees,
who held the doctrine of the non-existence of
separate souls. The belief of the Pharisees is
made plain also; and they embraced the great
mass of the Jewish people. We shall have
occasion to refer to this matter again.
Christ's controversy with the Sadducees, mentioned in Matt. xxii, 23; Mark xii, 18; Luke
xx, 27, indicates that they were the materialists
of his times, answering to the annihilationists
of the present day.
The opinions entertained of the Lord Jesus
Christ by the Jews, as stated by the disciples,
(Matt. xvi, 14,) prove that they believed that the
spirits of dead men were still living.
"' Whom do men say that I the Son of man




12    ANNIHILATION OF THE WICKED.
am2"  The disciples replied that there was a
variety of opinion expressed concerning him.
Some said he was John the Baptist; others, that
he'was Elias; while others claimed that he was
Jeremiah; and others still that he was one of
the prophets. These men were all dead; and
had the Jews believed that dead men ceased to
be-had no conscious existence, as materialists
believe and teach-they could not have believed
that the spirits of these men were present in the
person of Jesus Christ. This is a strong argument in favor of the Jewish belief on this
question.
If Christ did not believe in the separate, conscious existence of souls after death; if he believed that man ceased to be when he ceased
to breathe; that only dust remained-is it not
strange, yea, inexplicable, that, living and teaching as he did, among a people the great majority
of whom believed in a state of conscious happiless or misery after death, he should not
only never oppose such an erroneous theory,
but should have employed the same terms




ANNIHILATION OF THE WICKED.    13
which they employed to set forth their obnoxious doctrine; and that, too, without any qualification.  Do the advocates of this old Sadducean error keep silent when an opportunity is
afforded to defend their peculiar dogma in the
presence of those who hold different sentiments a
In speaking of the state or place of the departed, the Jews called it "a place of darkness."  Christ calls it'outer darkness." Matt.
xxii, 13. The Jews called it "'unquenchable
fire." Jesus says, it is l fire that never shall be
quenched." Mark ix, 45. The Jews called it
"' everlasting punishment." Christ says, " These
shall go away into everlasting punishment."
Matt. xxv, 46. The Jews say, " The just shall
obtain an incorruptible and never fading kingdom;" Christ says, " I appoint unto you a
kingdom." Luke xxii, 29. The Jews speak of
the righteous being "guided with songs, etc., to
the right hand, to a place called Abraham's
bosom; while the unjust are dragged by force
to the left hand, where they are tormented."
Christ says, "The beggar died and was car



14    ANNIHILATION OF THE WICKED.
ried by the angels into Abraham's bosom."
Luke xvi, 22. "And these [the wicked] shall
go away into everlasting punishment." The
Jews speak of a ellaos deep and large, fixed
between the good and bad, over which neither
the just nor the unjust can pass, if "he were
bold enough to attempt it." Christ says, that
between the righteous and the wicked there is
a " great gulf fixed," etc. Luke xvi, 26.
Now where is the conflict between Christ, the
so-called Annihilationist, and the great body
of the Jewish people who believed in the immortality of the soul, and its separate, conscious
existence after death?  When he encounters the
Sadducees he overturns their doctrine; but the
opposite sentiment, held by the Pharisees and
Essenes, he approves; and in no instance does
he utter one word in condemnation of it.
Admitting that this error, if it be one, is as
gigantic and repulsive as its opposers would have
us believe-that " it represents our loving God
as an implacable tyrant," as one says; that it is
" a horrible collection of revolting absurdities;"




ANNIHILATION OF THE WICKED.    15
that it is "utterly opposed," as says another,
"to our natural conceptions of God;" " it staggers the faith of the most devout; " that another
calls it " a divine despotism;" another, "the
slander of the Almighty;" that it "outrages
reason and common sense;" " impeaches God's
moral character;" is "the most terrific blasphemy, the most audacious and unmitigated
libel ever uttered against a God of love," etc.,
— admitting, we say, that the doctrine is as horrible as is here described, does it not appear
strange that Jesus should have passed it by with
so little notice, and especially without disapprobation? that he should have employed terms
which must have convinced the Pharisees that
he agreed with them, or that he was not opposed
to their notions of the soul's immortality, and its
existence after death, with eternal rewards and
punishments?
Suppose that some advocate of annihilation
should enter a city or village where the great
mass of the people were believers in what our
opponents call " immortal soulism," or the con.




16. ANNIHILATION OF THE WICKED.
scions existence of separate souls after death,
with unending punishment for the wicked. He
is anxious to establish the new faith, and thus
correct the  errors  of  the  people-errors
" utterly opposed to our natural conceptions of
God," "the most terrific blasphemy," as well
as an " impeachment of God's moral character."
The people are assembled, and the preacher of
the new faith announces his text-" Matt. xxii,
13: " Bind him hand and foot, and take him away,
and cast him into outer darkness; there shall be
weeping and gnashing of-teeth."  In the course
of the sermon he repeats, without qualification,
such Scriptures as, "Fear not them that kill the
body, and after that have no more that they
can do. But I will forewarn you whom -ye shall
fear: F'ear him, which, after he hath killed,
hath power to cast into hell." Luke xii, 5.
"It is better for thee to enter into life halt
or maimed, rather than having two hands or
two feet to be be cast into everlasting fire,"
(Matt. xviii, 8,);"where their worm dieth not,
and the fire is not quenched." Mark ix, 43, 44.




ANNIHILATION OF THE WICKED.       17
Ile speaks of one (the rich man) as actually
in hell, tormented in the flames; and another
in Abraham's bosom; or paradise, enjoying
the good things. He professes to hold conversation with Moses, who had for ages slept
in the dust of the earth, etc. Wh * would conjecture that the preacher was doing more than
simply enforcing a doctrine held in common by
him and them? Who would imagine that he
differed in sentiment from  them.?  Here is
Christ preaching to a people who believed in
the separate existence of souls-in eternal rewards and punishments-in the conscious state
of the dead, and yet, instead of refuting the
doctrine and exposing the error of the people,
he employs terms which prove in the clearest
manner that le does not differ in sentiment
from  them upon this most important dogma.
These considerations lay a foundation for a
direct Scriptural argument against the doctrine
we here oppose. To this we call the reader's
special attention.
With regard to the materialisiic doctrine of
2




18    ANNIHILATION OF THE WICKED.
the sleep of the dead, and the annihilation of
the wicked, there is, as is usual among errorists, a strange want of harmony. On one point,
however, they all agree, namely, that death, the
penalty with which God has threatened sin, i8
the absolute extinction of the being of the sinner.
Just when this extinction takes place, whether at
death, or at the judgment, or at some subsequent
period, they are not agreed.
They all agree in asserting that " immortality," by which they mean "eternal life," or
simple being, is the gift of God by faith in
Jesus.  By far the greater number of their
authorities hold that an extinction of conscious
being takes place at death, to be revived at the
judgment. A small number only believe that
the wicked become extinct at death, and for
them remains no resurrection. They hold that
man and beast come alike from the "dust;"
both have the same breath," and both die
alike.
They generally believe that the existence of.
a "soul" or "spirit,"' as an entity separate




ANNIHILATION OF THE WICKED.    19
from  the body, is nowhere taught in the
Scriptures, and that no conscious soul or spirit
survives the death of the body. Upon these
points, also, there are differences of opinion
among them.
Mr. Zenas Campbell says: "No Scripture or
philosophy has ever yet been shown to prove
the mind any thing more than an attribute of
the living, organized dust; and if so, it must
cease with the life of the body."-Age of Gospel
IigAt. This being the case, the whole being
becomes extinct at death.
Mr. Jacob Blain says: "'The Bible plainly
tells us that men and beasts are made of the
same material-' dust,' and that both have'the
same breath,' and that they both die alike."
Again, " The existence of a soul or spirit as an
entity within us is only inferred from a few uncertain texts which can be explained another
way, while numerous plain texts and the sense
of the Bible are against it."-Dleath not Life.
Pp. 39, 42.)
Mr. Thomas Reed. says: " No conscious spirit




s20   ANNIHILATION OF TIlE WICKED.
or soul survives the death of man." —Bible
versus lradition, p. 121.
Mr. George Storrs is bold, and says: " I regard the phrase'immaterial' as one which
properly belongs to the things which are not: a
sound without sense or meaning; a mere cloak
to hide the nakedness of the theory of an immortal soul in man." —Six Sermons, p. 29.
The question at issue being a question of fact,
our appeal must be to the word of God.  Ile
who made us, and appoints the destiny of all
souls, is supposed to be able to impart the most
satisfactory information on the subject.  And
here it is but just to say that our opponents
seem to rely less on the word of God than upon
other sources of evidence.
Mr. Hudson has produced the most able and
elaborate work yet written in defense of this
dogma-a volume of 470 pages-and yet only
sixty-seven pages of the work are devoted to the
Scripture argument, and even these are a medley
of Scripture and something else. Subsequently
he published a small volume of Scriptural argu



ANNIHILATION OF THE WICKED.    21
menrits, "to meet," he says, " the convenience
of those who rely for their views of future life
upon their reading and interpretation of the
Scriptures."  Then comes a very remarkable
confession, with a most humiliating doubt:
"We doubt if an exclusively Scriptural argument will prove satisfactory to very manTy,
however clearly it may appear to be made out."
-Christ our Life, p. 3.
But our appeal is "to the law and to the
testimony, for if they speak not according to
these, it is because they have no light in
them."
Let the reader keep in mind what we have
proved, namely, that the Jews, among whoml
Christ spent his litfe, believed in the doctrine
which our opponents reject, a small sect only
dissenting; and with these latter Christ was
ever coming in conflict on this peculiar dogma.
To have been true to his declared mission (according to our opponents) he should have comne
in conflict with the great mass of the people.
But he not only does not oppose them in this,




22    ANNIHILATION OF TIlE WICKED.
but employs language well calculated to confirm them in their belief.
I. The Scriptures make a clear distinction
between body and spirit, between the material and,
immaterial, in man.
Man, as a physical being, is distinguished
from God, as a spirit; from holy angels, and
from fallen angels, known as " evil," or "unclean spirits."
God is said to be the "God of the spirits of
all flesh."  If there be no distinction between
" spirit " and " flesh," there can be no sense in
such a use of terms.
Job xiv, 22: " But his flesh upon him shall
have pain, and his soul within him shall Inourn."
Here is the " flesh" without, or " upon him,"
in "pain," and the " soul within" mourning,
and both constituting one man. No language
can be more explicit.
Isa. xxxi, 3: "Now the Egyptians are men,
and not God; and their horses flesh, and not
spirit."  If there be any distinction between




ANNIHILATION OF THE WICKED.    23
"men" and " God " in this verse, then there
must be a distinction between "flesh" and
" spirit."
1 Cor. vi, 20:  Glorify God in your body
and in your spirit, which are God's." If there
be no distinction between "body" and "spirit,"
how is this duty to be performed?
2 Cor. iv, 16: "Though our outward man
perish, yet the inward man is renewed day by
day.' The " outward man" can mean only the
body; and while that is perisling or decaying,
there is an "inward man " whose vigor is not
affected by this decay of the body. This "inward man" is the soul, which is not dependent
upon the body for its vigor.
Jesus appeared to his disciples after his resurrection, (Luke xxiv, 36-40,) and they were' terrified and affrighted, and supposed that they had
seen a spiriit."  Seen a spirit! No, never, if
they had been MaJterialists. But Jesus disabused
their minds: " Behold my hands and my feet,
that it is I myself: handle me, and see; for a
spirit hath not flesh and bones, as ye see me




24     ANNIHILATION OF THE WICKED.
have.  And when he had thus spoken, he
showed them his hands and his feet."
Mark these facts: 1. That a ",spirit," which
they supposed they had seen, (though JVaterialists, as our opponents claim,) was an entity which
had neither "flesh" nor "bones," that is, was
not rnaterial.  2. Christ proves to them that he
is not a' spirit," by showing them his " hands"
and his 1"feet." Can any thing more clearly
prove the distinction between body and spirit?
"Let us cleanse ourselves from  all filthiness
of the flesh and spirit." 2 Cor. vii, 1.
"Flesh," here, embraces all of man that is
material, and with Materialists there is nothing else; but with the apostle there is something else-a "spirit," or man's immaterial
nature.
James ii, 26: "For as the body without the
spirit is dead, so faith without works is dead
also." The apostle assumes, what was firnly
believed at the time, that man is composed of
body and spirit. He assumes also that this fact
was even better understood than the connection




ANNIHILATION OF THE WICKED.    25
between faith and works. He shows that faith
is not saving unless it produces good works,
any more than that a body can live without the
presence of the spirit. This illustration would
have been utterly meaningless had the people
believed that body and spirit were included in
a single entity.
ITI. Any reasoning which would deny to mcna
an ilmzmortal or spiritual nature, would deprive
God of such a nature, as the same terms are
applied to both.
1. IZet us consider the term soul. Isa. i, 14.
"Your new moons and your appointed feasts
nmy soul hateth."  This is spoken of God.
Deut. vi, 5: "Thou shalt love the Lord thy
God, with all thy soul."  This is spoken of nman.
In God the soul is the subject of hatred; in
man it is the subject of love. Does " soul"
mean "spirit " when applied to God, and body
when applied to man?
1" Isa. xlii, I: " Behold my servant, whom I
nphold; mine elect, in whoml my soul delight



26    ANNIHILATION OF THE WICKED.
eth."  This is spoken of God. Isa. lv, 2: "Let
your soul delight itself in fatness." In these
texts the same word is employed to denote the
mind of man that is employed to denote the
mind of God. Both are represented as the subject of a like passion, which could not be if
Materialism be true.
Job xxiii, 13: "' What his soul desireth, even
that he doeth." This is spoken of God. Prov.
xxi, 10: "' The soul of the wicked desireth evil."
Here the soul of God and of man are made subjects of a like emotion.
Of God it is said, " Shall not my soul be
avenged on such a nation as this? " Jer. v, 9.
Of man, " Come unto me: hear, and your soul
shall live." Isa. lv, 3.  Now any criticism by
which the word soul when applied to man is
made to mean life, breath, wind, etc., makes
with equal force against the spiritual nature of
God, and most effectually materializes linm.
Rev. Dr. Whedon says, " How this denial of the
separate existence of pure spirit is saved from
materializing God, and so producing either




ANNIHILATION OF THE WICKED.    27
atheism  or pantheism, we are not sufficiently
read in the system to understand." Quarterly
Review, January, 1869.'
2. Let us cosider tMe term spirit.  Of God it
is said, " The Spirit of God moved upon the
face of the water." Gen. i, 2. Of man it is said,
" The spirit of manil is the candle of the Lord."
Prov. xx, 27.
Of God it is said, "By his Spirit he hath
garnished the heavens." Job xxvi, 13. Of man
it is said, " But there is a spirit in man: and
the inspiration of the Almighty givetll them
understanding." Job xxxii, 8.
Of God it is said, " Whither shall I go fromn
thy spirit?" Psa. cxxxix, 17. Of man it is said,
"Who knoweth the spirit of man that goeth
upward? " Eccles. iii, 21.
It is said,'"God is a spirti." John iv, 24.
Of man it is said, " And the spirit shall return
unto God who gave it." Eccles. xii, 7.
Stephen prayed, "Lord Jesus, receive my
spirit."  Of God it is said,  The things of God
knoweth no man, but the Spirit of God."




28     ANNIHILATION OF THE WICKED.
No comment is necessary on the foregoing
Scriptures, further than to say, that any criticism
which will make those Scriptures which apply
to man harmonize with the idea that his spirit
is an attribute of; or identical with, his material
nature, must, to be consistent, involve us in the
absurdity of making God material.
There are a class of Scriptures which so connect the spirit of man with the Spirit of God
as to prove most conclusively the immateriality of man's nature, or the materiality of the
Divine nature.
Rom. viii, 16: "The Spirit itself beareth witness with our spirit, that we are the children of
God." The same word is employed in the original to denote spirit in both cases. If by " our
spirit" is meant our body, or matter, or any
material substance, then "' the Spirit" may
mean a material God.
John iv, 24: " God is a Spirit, and they that
worship him must worship him in spirit and in
truth."  Here the word " spirit," being applied
to both God and man, proves that both have




ANNIHILATION OF TIlE WICKED.    29
like qualities of nature.  If the text proves that
God is spirit, and not matter, [and if it does not
prove this, there is no Scripture which does
prove it,] the conclusion must be admitted that
man also possesses a nature which is not
material.
III. Having proved that man has a soul, or
spirit, distinct from matter, we shall proceed to
prove that this soul, or spirit, is not dependent
on the body, or matter, for its existence, but may,
and does exist separate from it.
i. Paul believed it possible for the spirit of a
man to exist out of the body, or separate from
it. 2 Cor. xii, 2-4: C"I knew a man in Christ
about fourteen years ago, (whether in the body
I cannot tell; or whether out of the body I cannot tell; God knoweth:) such a one caught up
to the third heaven." On the supposition that
Paul was a Materialist; that he believed that
the body is the whole of man; that the existence
of an entity, as a part of man, capable of existing separate from his body, was an impossibility




30    ANNIHILATION OF THE WICKED.
-how is his language to be interpreted? Had
Paul been a Materialist he must have known
whether he was "in the body " or " out of the
body." He must have known that to be " out
of the.bodvy" was an impossibility.
He was "caught up into Paradise, and heard
unspeakable words, which it is not lawful for a
man to utter."  No other interpretation can be
given to this than that it teaches the possibility
of a spirit not only going "out of the body,"
but going to the third heaven, even to Paradise; and while there, hearing words not lawful
to be repeated here. It proves that Paul believed. if Materialists do not, that he possessed
a spirit capable of going out of his body, and
existing separate from it.
This has been the ugliest text in the Bible for
Materialists to manage; hence their ablest writers generally pass it by in silence. It has never
been fairly met; it never can be: for it proves
in the most convincing manner the separability
of the spirit from the body.
2. 2 Cor. v, 1-8: "For we know that, if our




ANNIHILATION OF THE WICKED.    31
earthly house of this tabernacle were dissolved,
we have a building of God, a house not made
with hands, eternal in the heavens. For in this
we groan, earnestly desiring to be clothed upon
with our house which is from heaven: if so be
that being clothed we shall not be found naked.
For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might
be swallowed up of life..... Therefore we are
always confident, knowing that, whilst we are
at home in the body, we are absent from the
Lord..... We are confident, I say, and willing
rather to be absent from the body, and to be
present with the Lord."  On the supposition
that spirit and body are one, what does Paul
mean by " at home in the body," and "absent
from the body 2." What is meant by putting
off "this tabernacle," and being "clothed with
our house which-is from heaven? "  To be with
Christ is to be " absent from the body." But
to be " absent from- the body" is an impossibility, according to Materialism; hence, nothing




32     ANNIHILATION OF THE WICKED.
is gained by laying off " this tabernacle."  In
fact there is no such thing as laying off'" this
tabernacle;" for the "I" or "We" who does
it is simply the " tabernacle " laid off, according
to Materialists. It is the house or tabernacle
taking itself down.
3. Phil. i, 21-24: "For to me to live is Christ,
and to die is gain. But if I live in the flesh, this
is the fruit of my labor: yet wlhat I shall choose
I wot not. For I am in a strait betwixt two,
having a desire to depart, and to be with Christ;
which is far better.  Nevertheless to abide in
the flesh is more needful for you."  Who that
has not a favorite creed to support would ever
conclude that this declaration could fall fiom
the lips of a Materialist a How death, or nonbeing, could be gain to a man who was treasuring up, by his " light afflictions." a " far more
exceeding and eternal weight of glory," we are
unable to determine. Where is the earnest
Christian who would not prefer labor for Christ
to sleep, or non-being? He is not worthy of the
Christian name who prefers the sluggard's sleep




ANNIHILATION OF THE WICKED.    33
to earnest labor. Abiding " in the flesh " means
living in the body. "To depart" means simply
going out of the body; and going out, or away
from the body, is to "be with Christ."  Had
Paul been a Materialist, or an Annihilationist,
he must have known that to "abide in the
flesh " for the salvation of sinners and the good
of the Church would not have delayed the
period of his being with Christ one hour; for,
according to the doctrine of our opponents, he
is not with Christ even to this present time.
He could have continued his labors until he
was as old as Methuselah, and then be with
Christ just as soon as though he had died that
day. How could he have desired to depart and
be with Christ, unless being with Christ was to
be the result of that departure?  Yet, if the
doctrine we oppose be true, that result was not
hastened one moment by his departure.  This
text has accordingly annoyed our opponents.
They confess that'" a fair construction of this
text " would be that Paul "expected to be with
Christ immediately on his departure."  But
3




34     ANNIHIILATION OF THE WICKED.
they think that there are Scriptures against it;
hence the " fair construction" of the text must
not be accepted.
IV. Paul avows his belief not only in the
r~esurrection of the dead, both of the just and
unjust, but in the existence of "angels and
spirits."
1. Acts xxiii, 6: " But when Paul perceived
that the one part were Sadducees, and the other
Pharisees, he cried out in the council, Men
and brethren, I am a Pharisee, the son of a
Pharisee."
This profession of Paul produced a dissension
between  the Sadducees and the Pharisees.
The cause of this dissension is said to be this:
" For the Sadducees say that there is no resurrection, neither angel nor spirit: but the
Pharisees confess both."  On this announcement, the Scribes, who -were of the Pharisees,
arose and took Paul's part, saying, "We find
no evil in this man." They declare what seems
to be a clear confirmation of their belief in




ANNIHILATION OF THE WICKED.       35
angels and spirits. "But if a spirit or an angel
hath spoken to him, let us not fight against God."
What is meant here by " angels " and " spirits " is not difficult to understand. Mr. Barnes
has the following comment on the passage:
"XNeitker ange —That there are no angels. They
deny the existence of good and bad angels.
Nor spirit-Or soul. They held that there was
nothing but matter.  They were Miaterialists,
and supposed that all the operations which we
ascribe to mind could be traced to some modification of matter. "
As we have before shown, the controversy
between the Pharisees and the Sadducees emrbraced two points —the "'resurrection of the
dead," and the existence of " angels and spirits."
Paul here publicly professes to be of those who
held the anti-materialistic view of souls and
spirits; turning a cold shoulder to those who advocated a doctrine, to the spread of which he had
devoted his life, provided he were a Materialist.
There is no way to interpret the apostle's averments in this case with a shade of consistency,




360    ANNIHILATION OF THE WICKED.
without admitting that he held the doctrine of
the separate existence of spirits or souls.
V. Christ's controversy with the Sadducees
(Luke xx, 37) is a defense of the sanme doctrine.
" Now that the dead are raised, even Moses
showed at the bush, when he calleth the Lord
the God of Abraham, and the God of Isaac, and
the God of Jacob. For he is not a God of the
dead, but of the living: for all live unto him."
Matt. xxii, 31, 32. When God made this announcement at iHoreb with regard to Abraham,
Isaac, and Jacob, the last named had been dead
about 200 years; and yet God declares that he
is their God. Christ adds: " He is not a God
of the dead, but of the living." Then, to make
the doctrine of universal application, he is careful to add, "All live unto him;" as much as to
say, 1N'ot only are "Abraham, Isaac, and Jacob "
living, but the statement is true of 4' all men."
Logically, the argument would stand thus:
He is not the God of the dead, but of the living. He is the God of Abrallam, of Isaac,




ANNIHILATION OF THE WICKED.    37
and of Jacob; therefore Abraham, Isaac, and
Jacob must be living. Let it be remembered
that the Sadducees believed that the whole man
became extinct at death; that neither soul nor
body would ever be reproduced. With them
the immortality of the soul, or spirit, and the
resurrection of the dead, stood or fell together.
To prove that the soul existed after death was
to silence their objections to the resurrection
of the body. It was necessary, therefore, in a
discussion with the Sadducees, to prove the separate existence of spirits, in order to prove the
resurrection of the dead. As there could be no
resurrection unless the soul maintained a conscious existence after death, and as the Sadducees denied such conscious existence, it was
necessary for Christ to prove it, in order to lay
a proper foundation for a belief in the resurrection of the dead.
The fact that Christ, all through his ministry,
sided with the Pharisees against the Sadducees,
who were the Materialists of his times, is an argument against Materialism not easily answered.




38     ANNIHILATION OF THE WICKED.
VI. Christ's language to the dying thief, (Luke
xxiii, 43,) " To-day shalt thou be with me ill Paradise," is one of the strongest proofs of the conscious existence of soul after the death of the body.
We will not detain the reader with any criticisms on " Paradise," or on the attempts of Materialists to change the sense of this text, by
changing the pointing. It is only necessary to
say that this last method is arrant nonsense.
As to the location of "Paradise," we need only
say  that it must be in or near the "third
heaven," where people do not sleep, as Paul
heard words there "not lawful to be uttered."
But how, it may be asked, could the thief be
in Paradise that day with Christ when three days
later he declares, "I am not yet ascended? "
This question may be satisfactorily answered.
1. As a -Divine being, Christ was in Paradise
that day. He says, "the Son of man is in
heaven." John iii, 13.
2. As a disembodied spirit he might have
been in Paradise that day. For, before his
body was placed in Joseph's tomb, he had said,




ANNIHILATION OF THE WICKED.    39
"Father, into thy hands I commit my spirit; and
having said this, he gave up the ghost."
3. But as a risen Saviour he had not ascended.
His ascension did not take place until many
days after the crucifixion. So as a Divine being,
and as a disembodied spirit, Christ could have
been with the thief that day in Paradise, and yet,
as a risen, glorified Saviour, not have ascended
until some fobrty days later. This interpretation
makes the Scripture both plain and simple.
VII. Take the case of the appearance of
Moses on the Mount of Transfiguration.
Moses died in the land of Moab, and was
buried in a valley over against Bethpeor, etc.,
(Deut. xxxiv, 5, 6;) and yet, nearly fifteen hundred years after he had become extinct-had
ceased to be, soul and body, according to Materialists, he appears on Mount Tabor with him
who had gone to heaven in a chariot of fire.
There is not the slightest evidence that Moses
was raised from the dead for this special purpose. Materialists say, that if Moses did really




10    ANNIHILATION OF THE WICKED.
appear-of which they have serious doubtslie was raised from non-being for that special
purpose, and after he had perforamed his mission
was sent back again to non-existence, to be
known and to know no more until the general
resurrection. If this be so, 5Moses must have
possessed a spirit of submission beyond most
men, or he would have plead earnestly to have
been spared another two or three thousand
years' slumber. Then, how this idea of Moses's
resurrection is to be harmonized with the fact
that Christ is the " first-fruits " of the resurrection, Materialists have not been kind enough
to inforln us. Here is the spirit of one whose
body had slumbered in a grave, in the land of
MIoab, for fifteen hundred years, standing on
Mount Tabor, seen of the favored three, and
conversing with Jesus concerning his passion;
proving beyond all cavil that the soul lives
after the body is dead.
VIII. We urge the following additional arguments against the doctrine of Annihilation.




ANNIHILATION OF THE WICKED.    41
1. It makes no distinction between the state
of a sinner before and after the resurrection,
raising him from a state of non-existence to
consign him to the same state again.
A large majority of those who believe in the
final annihilation of the wicked, believe also in
a resurrection, " both of the just and of the unjust."  But why raise the wicked from a state
of unconscious, if not absolute, non-being, to consign them to the same state again? Many Annihilationists, not being able to see the reason for
this, reject, consistently, we think, the doctrine
of the resurrection of the wicked altogether.
2. The doctrine makes no distinction in regard to the degrees of punishlnent-a doctrine
clearly set forth in the word of God.
Rev. George Storrs says, (Herald of Life,)
"As to degrees of punishment in a future state
we challenge the evidence in the word of God
of any such thing. It is purely a human speculation."
We will let the word of God speak for itself.
Christ says of the " Scribes and Phtarisees, hyp



42    ANNIHILATION OF THE WICKED.
ocrites," "Ye shall receive the greater damnation." Matt. xxiii, 14. Does not this teach
that there are degrees of "damnation " for the
wicked? If there are no degrees of damnation
it would be impossible for it to be "' greater " in
one case than in another.
Luke xii, 47, 48: " And that servant, which
knew his lord's will, and prepared not himself,
neither did according to his will, shall be beaten
with many stripes. But he that knew not, and
did commit things worthy of stripes, shall be
beaten with few stripes. For unto whomsoever
much is given, of him shall be much required;
and to whom  men have committed much, of
him they will ask the more." Do not the
"'many" and the "few stripes" clearly prove
that there are degrees of punishment?
When the Scriptures speak of receiving according to the " deeds done in the body," and
"according to their works " —when they represent that it will be " more tolerable in the day
of judgment " for one class of sinners than for
another —he must be blinded by his dogma



ANNIHILATION OF THE WICKED.    43
God, who is not able to see degrees of punishment for the unsaved.
There are no degrees in annihilation; consequently, if that be the penalty for sin it will
fall on all alike; but as punishment will not fall
on all alike, annihilation cannot be the penalty
for sin.
3. This doctrine makes death the extreme
penalty of the law, in opposition to the Scriptures, which speak of a " much sorer punishment" than death for those who do "despite
unto the Spirit of grace."
Heb. x, 28, 29: "lIHe that despised Moses's
law died without mercy under two or three
witnesses: of how much sorer punishment, suppose ye, shall he be thought worthy, who hath
trodden under fbot the Son of God, and hath
counted the blood of the covenant, wherewith
he was sanctified, an unholy thing, and hath
done despite unto the Spirit of grace? "
Death, which, our opponents say, is capital
punishunent-and hence the extreme penalty
of the law-was inflicted " without mercy " on




44     ANNIHILATION OF THE WICKED.
those "who despised Moses's law."  They received, say Annihilationists, by being blotted
out of being, all the punishment it was possible
for them to receive. But we are informed by
Paul that there is a sorer or worse punishment
than even death for those who reject Christ, and
trample under foot the Son of God, and count
his blood an unhioly thing.
Mr. Storrs attempts to dispose of this argument in the following manner.  He says, " This
objection is founded on one solitary text, and
that misconstrued. The Syriac version, translated by Prof..Murdock, formerly of the Andover Theological Institute, reads,'How much
mnore, think ye, will he receive capital punishment,' etc., instead of sorer; making the greater
certainty of the death punishment."-Hereald of
Life, March 10, 1869.
This is a very remarkable authority. Instead
of consulting the original, or some authorized
translation, Mr. Storrs resorts to a translation
of a translation-Prof. Murdock's translation
of thle Syriac translation —and by this attempts




ANNIHILATION OF THIE WICKED.    45
to disprove the doctrine of the Authorized Version. But Mr. Storrs must know that the word
rendered "sorer," has no such  meaning as
mth  more," or  " more certain." Xetpov,
(cheiron,) according to Robinson, means worse,
spoken of a state or condition: of punishmnnet,
as worse, more severe. It is from ixaco-bctad, ill,
evil-and never has the sense of nore certain, or
much more.
If we consult the New Testameint use of the
word we shall find that no such meaning is
given to it as Mr. Storrs forces out of his secondhanld translation.  With the exception of Heb.
x, 29, the word is invariably rendered worse.
Matt. ix, 16: "No man putteth a piece of
new cloth unto an old garment; for that which
is put in to fill it up taketh from the garment,
and the rent is made (cheiron) worse; " that is,
according to Mr. Storrs, much more certai~n
than before mended.
Matt. xii, 45: " The last state of that man is
(cheirona) worse than the first;" that is, muc]h
moore certain. He is more certain to have an end




46    ANNIHILATION OF THE WICKED.
than a beginning. But how the taking of seven
other spirits more wicked than himself could
make such a result more certain we are not informed.
Matt. xxvii. 64: "So the last error shall be
(cheiron) worse than the first;" that is, much
more certain.
Mark v, 26: " And had suffered many things
of many physicians, and had spent all that she
had, and was nothing bettered, but rather grew
(cheiron) worse," that is, much more certain.
Much more certain than what?
John v, 14: " Behold, thou art made whole:
sin no more, lest a (cheiron) worse thing come
unto thee;" that is, a muczh more certain thing.
How a much more certain thing could come
upon him than the "thirty and eight years'"
infirmity, we are not told. But how a worse
thing could come upon him  we can easily
understand.
2 Pet. ii, 20: "For if after they have escaped the pollutions of the world through the
knowledge of the Lord and Saviour Jesus




ANNIHILATION OF THE WICKED.        47
Christ, they are again entangled therein, and
overcome, the latter end is (cheirona) worse than
the beginning," that is, much mnore certain.
How  the last or latter end of a man can be
worse than the beginning is not difficult to understand; but how it can be more certain will
require the logic of Mr. Storrs, or some other
Annilfilationist, to make plain.
1 Tim. v, 8: " But if any provide not for his
own, and especially for those of his own house,
he hath denied the faith, and is (cheiron) worse
than an infidel," that is, much more certain
than an infidel.
2 Tim. iii, 13: "But evil men and seducers
shall wax worse and worse, deceiving, and being
deceived;" that is, doubly certain, amounting to
a terrible certainty.
Ordinary discernment, coupled with common
honesty, will discover the utter fallacy, not to
say unpardonable wickedness, of all such attempts to wrest the Scriptures for the purpose
of sustaining a favorite dogma.
4. The doctrine of annihilation makes the




48    ANNIHILATION OF THE WICKED).
punishment of the wicked to consist in  imllple nlon-existence, in direct opposition to those
Scriptures which represent it as conscioaus
suffering.
Mr. Storrs says, "The Bible affirmls the
wages-of sin is death, and nowhere represents
the punishment of the wicked iii the fiuture life
to be conscious suffering." —Ileerald qf life,
May 10, 1869.  Let us inquire what the Scriptures do teach on this important subject.
Matt. xxv, 30: " Cast ye the unprofitable
servant into outer darkness: there shall be
weeping and gnashing of teeth."
Luke xiii, 28: " Thlere shall be weeping and
gnashing of teeth, when ye shall see Abraham,
and Isaac, and Jacob, and all the prophets, in the
kingdom  of God, and you yourselves thrust out."
Luke xvi, 23: " And in hell he lifted up his
eyes, being in torments."
Rom. ii, 8, 9: " Indignation and wrath, tribulation and anguish, upon every soul of man
that doeth evil; of the Jew first, and also of
the Gentile."




ANNIHILATION OF THIE WICKED.    49
Luke xii, 47: " And that servant which
knew his lord's will, and prepared not ]imself;
neither did according to his will, shall be beaten
with many stripes."
Luke xvi, 24: " Send Lazarus, that he may
dip the tip of his finger in water, and cool my
tongue; for I am tormented in this flame."
Mark ix, 44: " Where their worm dieth lot,
and the fire is not quenched."
These Scriptures relate to the punishment of
the wicked.  If "weeping and gnashing of
teeth;" if'" being in torments;" if " tribulation
and anguish;" if being " beaten with many
stripes;" if being " tormented in this flame;" if
"their worm dieth' not "-if all these do not
teach conscious suffering, they do not teach any
thing relating to suffering.  If the penalty of
the law be annihilation, conscious suffering is
excluded. But conscious suffering is not exeluded; therefore, annihilation is not the penalty
of the law.
5. The doctrine of annihilation makes the
sufferings of the wicked terminate at death, or,
4




50     ANNIHILATION OF THE WICKED.
at most, at the judgment, in opposition to'the
Scriptures, which represent them  as eternal.
Mr. Storrs says, " Nowhere is there an assertion
in the Bible that represents the conscious suffering of the wicked to be eternal."
Let it be remembered that Annihilationists
hold that the punishment of the wicked, whatever it may be, is eternal.  "'Death holds
them," says Mr. Storrs, "in its eternal dominion; they shall never live again." He says again:
"It is an unbroken death state that is the
punishment."  The only question to be settled
is, Is that state one of mere non-existence, or is
it a conscious state    -
All punishment must consist either in pain,
or loss, or both. As Annihilationists exclude
the idea of pain, the penalty of'the law, in their
view, must consist simply and solely in loss.
But what is it the loss of? not of pleasure, for
of that the sinner has none while out of Christ.
It must be the loss of simple existence. Bl3t the
loss of simple existence, under the circumstances,
cannot be an evil to a sinner-a punislhilelt




ANNIHILATION OF THE WICKED.    51
but a great blessing.  Punishment must be the
loss of what, to a sinner, is valuable, or it is no
punishment.  But existence to a sinner, instead
of being valuable, is a positive evil, and, consequently, to be deprived of it is no punishment.
" To cease to exist cannot be punishment of
loss, only so far as the existence taken away
involves happiness; but the existence of sinners,
who shall be such after the resurrection, will not
involve happiness, but misery; and therefore to
cease to exist will not involve a loss of happiness, but an exemption from  suffering, and
cannot be a penalty or punishmlent." —Lee'8
D6/eology, p. 326.
The termn  "punishment," according to the
best English authority, means " pain or suffering inflicted on'a person for a crime or offense."
"To afflict with pain, loss, or calamity, for a
crime or fault."  "'To chastise."  " To reward
with pain or suffering," etc.- Webster.
The  Greek  word  cocaatv, kolasni)  from
kolazo, signifies " chastisement, punishment, torrment, tortare," etc.  The English and the Greek




'2    ANNIHILATION OF THE WICKED.
terms, in their significations, are as tar remloved
from  the idea of annihilation as light is from
darkness.  To chastise, tornmet, afflict with loss,
cannot be affirmed of those who have ceased to
be, but of those who possess coibscious existence.
As, then, the punishment of the wicked, wllatever it may be, is confessed by Annihilationists
to be eternal, the conclusion is irresistible, that
it must be endless conscious suffering.
6. The doctrine of annihilation stamps as a
deception all the horrors of the wicked, as well
as the blissful hopes of the righteous at death.
Hear the dying Altamont:."This body is
all weakness and pain; but my soul, as if
strung up by torment to greater strength and
spirit, is full powerful to reason; full mighty to
suffer. And that which triumphs in the jaws of
mortality is doubtless immortal."  "Didst thou
feel half the mountain that is on me, thou
wouldst struggle with the martyr for his stake,
and bless heaven for the flames: that is not an
everlasting flame; that is not an unquenchable
fire."




ANNIHILATION OF THE WICKED.    53
Said an English nobleman on his death-bed,
"It is not giving up my breath, it is not being
for ever insensible, at which I shrink; it is the
terrible heredfter-the something beyond the
grave-at which I recoil."  The last hours of
Paine, Voltaire, Chesterfield, and others, prove
that before apostates and enemies of Christ close
their probation, God permits them to see the
coming torments which await them in the world
of woe.
Stephen, when dying, instead of looking into
the grave, where, according to Annihilationists,
he must remain unconscious for ages, looks up
steadfastly into heaven, and sees Jesus at the
right hand of God; and, while gazing upon His
ineffable glory, his face became shining like that
of an angel, and he cried, "Lord Jesus, receive
my spirit!"  Where? Not where Jesus was
not, but where he was, namely, " in heaven, at
the right hand of God."  As died Stephen, so
die good men.
When Dr. Fisk was dying, as he was being
moved from his chair he exclaimed, "From




54    ANNIHILATION OF THE WICKED.
the chair to the throne!"  Instead of the
throne, was it to be the sleep of agcres in the
trave?
Rev. William  Grimshbaw, a few  moments
before his death, being asked by a friend how
he was, said: "I am as happy as I can be on
earth, and as sure of glory as if I was in it. I
have nothing to do but to step out of this bed
into heaven.  I have my feet on the threshold
already." Were these heaven-inspired hopes to
be rewarded with unconscious existence in the
grave for a period to mortals unknown?
Dr. Payson said, when about to die, "It
seems as if my soul had found a pair of new
winlgs, and was so eager to try them that, in
her fluttering, she would rend the fine networks of the body to pieces." Were these holy
men deceived? Did God open heaven to their
vision only to close it and send them to the
sleep of ages?  Instead of their feet resting on
the threshold of the city of God, ready to enter,
were they only standing at the grave's mouth,
which was to be the home of their spirits for




ANNIHILATION OF THE WICKED.    55
ages?  Were their immortal songs, sung so
sweetly at the door of the eternal mansion to
be hushed in the sleep of ages?  God nevei
deceives his children thus.
7. The doctrine we oppose is a prime doctrine of infidelity, and should be rejected by
every Christian.
We call but regret that men who claim to
love God and believe in Jesus should be aiding, as we believe they are, the Prince of
darkness in forwarding his designs to ruin men,
by lessening the force of the Divine threatenings against sin.  Isaac Taylor has very justly
said: "The quarrel of the world with Christianity comes to its issue upon this doctrine
of future retribution."-Scat. NZight, p. 219.
Speaking of Democritus and Epicurus, Plutarch
says, " They taught that the soul is corruptible,
and perishes with the body." It is known that
Epicurus taught that the soul comes from a
material source, exists in a material system, is
nourished by material food, grows and is matured with the material body, and declines with




56    ANNIHILATION OF THE WICKED.
its decline, and hence must die when it dies.l;andes.  Ile was a most determined foe of
the doctrine of immortality. Bayle speaks of
their theory thus: " Death disunites the parts
of these bodies, but destroys nothing of their
substance. Those that the earth supplies are
restored to the earth, and those which descend
from the regions of ether, ascend thither again."
In a work by Ellis and Reed, ("Bible versus
Tradition,") they say on Eccles. xii, 7: " The
rah [spirit] goes to God who gave it. Now if
God intends to restore this ruah to the man so
that he may live again, where does God bring
this ruaah from? We shall see that it is not the
s.ame ruah, but zrah of the sabme kind, though
perhaps less diluted with atmospheric air."'Thus we see that it is God's r7uah-one universal
principle pervading the atmosphere."  " It is a
living thing, though the cause of life, but
which our honest translators have translated
wind."
Zenas Campbell says, "No Scripture or philosophy has ever yet been shown to prove the




ANNIHILATION OF THE WICKED.    57
mind any thing more than an attribute of the
living organized dust; and if so, it must cease
with the life of the body."-Age of Gospel
Light. How do these views differ from those
of Epicurus'?
Eusebius, who lived in the third century,
and wrote the first "History of the Primitive
Church," after the Acts of the Apostles, in
speaking of the heretics of his times says,
"But about this time, also, other men sprang
up in Arabia, as the propagators of false opinions. These asserted that the human soul, as
long as the present state of the world existed,
perished at death, and died with the body, but
that it would be raised again with the body at
the time of the resurrection. And as a considerable council was held on account of this, Origen
being again requested, likewise here discussed
the point in question with so much force, that
those who had before been led astray, completely changed their opinion."-P. 253.
Voltaire says, (P/iil. Die., vol. i, pp. 42-48,)
"My being rewarded or punished after death




58    ANNIHILATION OF THE WICKED.
requires that something which feels and thinks
in me must continue to subsist after me. Now
as no part in me has any thought or sense
before my birth, why should it after my death?
What can this incomprehensible part of myself
be? Will the humming of the bee continue
after the end of its existence?  Thus the soul
itself, which signifies our memory, our reason,
our passions, is only a bare word.
"!How can I be rewarded or punished when I
shall cease to be myself, when nothing which
constituted my person will be remaining?"
Volney, in his "Ruins," says, "The soul is
but the vital principle which results from the
propJerties of matter, and from the action of the
elements in these bodies, where they create a
spontaneous movement. To suppose that this
product of the play of the organs, born with
then, matured with them, and which sleep with
them, can subsist when they cease, is the romance of a wandering imagination."
When Abner Kneeland, in 1821, was half
way between Universalismr  and Infidelity, he




ANNIHILATION OF THE WICKED.    59
published a volume of lectures, in which he says,
"Although the consequence of death would
have been eternal had it not been for eternal
life, yet the consequence would not have been
eternal misery, but an eternal extinction of
being: for death is an extinction of life."
"It will be perceived that the author does not
believe in an intermediate state of conscious
existence between death and the resurrection,
and of course death to himn is an extinction of
being, and all his ideas of a future state of existence are predicated on the glorious doctrine of
the resurrection."-P. 48.
M3r. Balfour says, "No sacred writer mentions
an immortal soul."  "There is no izmnnaterial,
immortal soul which lives in a conscious state
of happiness or misery in a disembodied condition."
We see by these references that Annihilationists have taken up the dogma regarded as
fundamental by these old enemies of Christianity, and have adopted it as a primal doctrine
of their creed, and exhibit a zeal in its propaga



60    ANNIHILATION OF THE WICKED.
tioii far exceeding that of its hoary-headed and
corrupt authors. We regret that our opponents are found in  such  company, for we
believe them, in this particular, to be far better
than their creed would indicate.
We notice, in closing our brief examination
of this strange doglna, two objections urged by
its advocates. The first we denominate
CONDITIONAL IMMORTALITY.
This may be regarded as the nucleus of the
theory. The term " immortcdity," it is claimed,
has the sense of simple existence, and not a state
or condition of existence.
The argument is stated as follows:
1. God alone possesses immortality, (1 Tim.
vi, 16,) meaning eternal existence.
2. Man  is required  to seek immortality,
(Rom. ii, 7,) meaning simple existence.
3. It is claimed that inimortality is the gift
of Christ as Redeemner, and dependent on the
resur rection.




ANNIHILATION OF THE WICKED.         61
Let us examine these statements.  The first
fact stated is, that God only, or alone, hath immortality; and, if possessed by man, it must be
conferred by the grace of Christ. The immortality possessed by God only, at the time the
apostle made this announcement, will, it seems,
ultimately be possessed by all the saints, and
then it will no longer be said, " God only hath
imnmortality."  But is it true, according to thle
views of Annihilationists that God wa-s the
only being in the universe at that time who
possessed immortality? If we are not mistaken, at the time Paul made this announcement, some, in their sense, were already possessed of immortality. Enoch and Elijah, at
least, were immortal in their sense; so that God
at that time was not the only being in the universe who possessed immortality.
The apostle's statement, " God only hatli
immortality," will remain true to all eternity.
It is generally admitted that the term, as here
employed, means an underived existence, in
such a sense as no mere creature can or will




62     ANNIHILATION OF THE WICKED.
ever possess it, however earnestly he seeks it.
But when applied to man, it signifies that he is
not liable to corruption or decay.  With God it
is underived; with man it is derived. The two
immortalities differ widely.
The term  is employed  also to describe the
believer's crown-" incorruptible."  It is applied to the resurrection body —" raised in incorruption." It is employed also to describe the
believer's inheritance —" icnorruptible."  And
yet, " God only hath immortality."
The second fact stated is, that man is required to seek immortality, which would not
be if all men possessed it.
In the sense of "immortal inheritance " and
" crown of life," immortality is conditional. But
this is not simple existence, as Annihilationists
claim, but ineffable happiness, which all men
may accept or refuse.  It is not immortality
abstractly, but a blessed immortality. To illustrate: there is a sense in which we are required to seek the resurrection of the dead,
(Phil. iii, 7-11,) and yet we are assured that




-ANNIHILATION OF THE  WICKED.    63
all men-" the just and the unjust "-shall be
raised. No one will claim that the resurrection,
in the abstract, is to be sought, but simply a
blessed resurrection, or " a better resurrection,"
as the Scriptures describe it. In like manner
there is a sense in which immortality is to be
sought; and yet there is a sense in which all
men will possess it.  As mere existence, without reference to the character of that existence,
immortality is possessed by all; but as a blessed
existence it is possessed only by those who seek
it by faith in Christ.
The third fact stated is, that immortality is
the gift of Christ as Redeemer..
That we owe our entire existence to Christ
as Creator, will not be denied; but that we owe
our existence to him  as Redeemer~, is a pure
assumption. It would be just as proper to say
that our material bodies came by Christ as
Redeemer, as to say that our immortal spirits
came by him. Christ, as Redeemer, has but one
work, that of saving sinners from their sins, and
preparing them for a blissful immortality.




64    ANNIHILATION OF THE WICKED.
The second objection we denominate
THE DEATH AND DESTRUCTION ARGUMENT.
That God has the power to blot from being
all things and beings created by him, there can
be no doubt; but that he will do it, there is no
evidence in the word of inspiration.
i. The terms "life" and "death" are frequelltly employed by Annihilationists. "Life,"
with  them, signifies simple  existence, and
"death," cessation or extinction of existence, or
being.  "Death," being the penalty of the law,
its infliction upon sinners is the blotting of them
out of being.'.' Life," being the gift of God to
believers in Christ, its bestowment is simply the
gift of being.
Now we deny that such is the exclusive meaning of these terms. Take the term " death." In
some instances you cannot force extinction, or
even suspension of vitality or existence, out of it.
Jesus says: "Except a corn of wheat fall into
the ground and die, it abideth alone; but if it
die, it bringeth forth much fruit."  Paul says:




ANNIHILATION OF THE WICKED.    65
"That which thou sowest is not quickened except it die."  Here the term  death has its
ordinary signification.  But instead of the annihilation of being, its vitality is not even suspended; for through the whole process of deat/h
the living germ retains its vital power unharmed.  The outer coat molders away, but
the principle of life is still vital and active. If
the corn can stand the infliction of this death
penalty without a suspension of its vitality, may
not the spiritual nature of man endure it without annihilation?
Lazarus died, and, instead of ceasing to be, he
was carried into Abraham's bosom.  The rich
man died, and, instead of being annihilated, he
is lifting up his eyes " in hell, being in torment."
To say that " the wages of sin is death," is not
saying that the wages of sin is annihilation.
Death is used to express separation from holiness. "And you hath he quickened, who were
dead in trespasses and sins."  "Thou hast a
name that thou livest and art dead." " For this
my son was dead, and is alive again." Death
5




66    ANNIHILATION OF THE WICKED.
cannot, in these instances, mean extinction of
conscious being, or annihilation.
Tile use of the term " life " by Annihilationists is equally unscriptural. They never make
any more out of it than simple being, while the
Scriptures represent it-as well being, or blessedness. When Joseph says, "God did send me
before you to preserve life," nothing more is
meant than simple being. But when Christ
says, "If thou wilt enter into life, keep the
commandments," he means, not simple being,
but the blessedness of salvation.
When Jesus commands, " Take no thought
for your life," he is not to be understood as exhorting them to take no thought for salvation.
But when he says, " Ye will not come unto
me that ye might have life," he does mean the
blessedness of salvation.
These Scriptures indicate the use of the term
"life." And yet Annihilationists constantly
employ this term to signity exclusively simple
existence.
2. Take the terms "destroy" and "perish."




ANNIHILATION OF THE WICKED.    67
Annihilationists claim that these terms, applied
to human beings, mean extinction of being, or
annihilation. But if this be the meaning of
these terms, then the Scriptures teach not only
the extinction of the wicked, but of all men,
good and bad.
Job says, (xxxiv, 15,) "All flesh shall perish
together."  As the "flesh," or body, is all there
is of man, if materialism be true, and as " all
flesh" must mean all human beings, this text
of necessity proves the utter extinction or annihilation of the whole race. And Job is careful to include the good in the list. He says,
(ix, 22,) "He destroyeth the perfect and the
wicked." This puts an end to the whole race.
Materialists are not relieved by the resurrection
of the just, for there can be no resurrection.
God says of the Babylonians, (Jer. li, 39,) they
shall " sleep a perpetual sleep, and not wake."
David is bold, and says, (Psa. lxxxviii, 5,) " Free
among the dead. like the slain that lie in the
grave, whom thou rememberest no more." If this
sleep is to be perpetual, if the sleepers are never




68    ANNIHILATION OF THE WICKED.
"to wake," and are no more to be remembered,
even by the Almighty, then there is no resurrection, at least for sinners. But as no distinction is made between saint and sinner, the saint
will never awake; for " he," be he good or bad,
"that goeth down to the grave shall come np
no more." Job vii, 9. "I go whence I shall not
return, even to the land of darkness and the
shadow of death." Job x, 21. "Mine eye shall
no more see good." Job vii, 7.
We repeat, if the Babylonians were to sleep
a perpetual sleep, and not wake; if God was to
remember the wicked no more; if the dead
were never to arise and praise God; if those who
went down to the grave were to come up no
more; if a very good man was never to return
from the land of darkness, and no more to see
good; if the perfect and the wicked were to be
alike destroyed, and all flesh were to perish together-that is, according to Materialists, to be
annihilated-what is the hope for the race 
Who is to be saved?
When Annihilationists ring their changes on




AINIHILATION OF THE WICKED.    69
"The dead know not any thing," and regard
that as the end of all controversy with regard
to the conscious state'of the dead, they should
not stop there, but repeat the rest of the verse,
" neither have they any more a reward." That
would put an end to the whole matter, which
would be perfectly satisfactory to every Deist
and Atheist in the land; for if by, " The dead
know not any thing," is meant the unconscious
state of the dead. then "neither have they any
more a reward " must mean that they are never
to be raised to life eternal. If there be any
doubt as to the meaning of the text named, the
following must settle it forever-" He that goeth
down to the grave shall come up no more."
It is very evident, from what has been said,
that " destruction" and "perish" do not mean
annihilation. Destroy is often used to signify
simply physical death: " But the chief priests and
elders persuaded the multitude that they should
ask Barabbas, and destroy Jesus."  Did they
contemplate the annihilation of Jesus?  The
Jews did not believe in annihilation. The word




70    ANNIHILATION OF THE WICKED.
destroy is frequently used to signify the ruin
of a thing or person, and not their annihilation.
"My people are destroyed for lack of knowledge." " He hath destroyed me on every side."
" O Israel, thou hast destroyed thyself; but in
me is thine help."
There is no Scripture proof that the word
"perish" ever signifies annihilation. It is
sometimes used to express a violent death.
"From the blood of Abel unto the blood of
Zacharias, which perished between the altar and
the temple." But its most common meaning is,
the ruin of a thing or person: " And the bottles
perish," (Matt. ix, 17,) are ruined, but not annihilated.
When Jeremiah predicted that the land of
Judea should perish, and be burned up, (Jer. ix,
12,) he did not look to see it annihilated, but
simply ruined. In this last sense the word is
employed when used to express the penalty of
sin; it simply means that the sinner is ruined.
Finally, the Scriptures are clear on the subject
of the sinner's future state as being one of




ANNIHILATION OF THE WICKED.    71
banishment from the presence of.God, united
with conscious suffering, and both to continue
forever. " 0 that men were wise," that they
would consider this, and seek an iinmortality
of glory, and escape indignation and wrath-not
annihilation-which cometh "'upon every soul
of man that doeth evil! "








THE TWOFOLD NATURE OF MAN PSYCHOLOGICALLY CONSIDERED.
BY REV. W. R. CLARK, D.D.
A CLASS of Biblicists deny the immateriality
of the human soul.  The facts of psychology, it is alleged, require a modification of the
commonly received interpretation of the Bible
upon this subject, as the facts of astronomy and
geology have compelled other modifications of
Scripture exegesis.  A sensitive nerve is this,
and touched by those who are even warmly attached to the Bible as their infallible guide.
Their error may be detected by a little careful
attention to the following points:
1. 2lan's personal identity. This is one of
his indestructible ideas, like those of personal
existence, space, or duration. He can no more
believe that he is not the same person to-day




74    ANNIHILATION OF THE WICKED.
that he was yesterday or last year, than that he
does not exist in space.
Further, he is shut up to this conviction by
the?'eductio ad absurdum. It is an established
fact that the body is constantly changing by
waste and supply, so that within a few months,
or years at farthest, every particle of the former
body passes away. If man is composed of
nothing but a material body, then the totality
of his former self passes away with this change;
he is a new creature in such a sense that his
present self can no more be responsible for the
acts of his former self than for the acts of any
other being.
Suppose him arraigned at court for a crime
committed seven years ago; he has only to adduce the change of identity effected by the
entire displacement of the particles composing
the body which committed the crime to establish an alibi. The jury must then either acquit
him, or deny the physiological facts adduced, or
assume his duality.
Again, this hypothetical change of identity




ANNIHILATION OF THE WICKED.    75
requires that marriage be resolemnized as often
as the particles of the bodies which covenanted
in the former ceremony are entirely displaced.
And no parents can have lineal descendants
over seven years of age; beyond that period
the children bearing their names are theirs
only by adoption, as might be any other " little
wanderers."
But a graver difficulty is that which involves
the Divine administration in injustice in bringing man to an account for all the deeds done in
the body, when the person so called to his account can only be the author of the deeds done
in quite the last period of the probation.
There can be no escape from these absurdities
by alleging that continuity and sameness in the
form of the physical organization preserve the
personal identity. The boy who bought the
jack-knife, then. lost the blades and had them
replaced by new ones, then broke the handle
and had it replaced, did not suppose he then
possessed the knife first bought, because the
size and style of it were preserved.  A musio



76    ANNIHILATION OF THE WICKED.
box is set running to the tune of'' Sweet Home."
Suppose that while the tune goes on there should
be wrought in it, by some mysterious process, a
displacement and replacement of particles precisely similar to that which takes place ill the
human body, until all the original particles
should have passed out of it: would it then be
the original box, because the tune continues
without variation? Suppose all the eliminated
particles to have dropped into a receptacle, and
been reconstructed in a box giving forth the
same tune: which now is the original box?
To ask the question is to answer it. The identity of the first box was not transferred to the
second by continuity of tune or organization.
Neither can man's personal identity be transferred to the new particles which displace the
old ones in his body by continuity of thought
and feeling, if they are evolved from the physical organization like a tune from a musical
instrument.
2. JMfan's intuition of Ais own duality.  All
the great schools of philosphy have based their




ANNIHILATION OF THE WICKED.        77
deduction upon intuitive cognitions, beliefs, and
judgments of the mind; such as self-identity,
causation, space, time, the infinite, the "me
and the not me." These are seeds, roots, starting points of the mind, underived, independent,
self-sufficient. " They rule the mind in its primitive energies of thought and belief." Argue,
for instance, with an illiterate mind against the
reality of an outward world; contend that all his
ideas of it are from his senses, and these, all being
in the mind, he knows of nothing out of his
mind-no outward world. He cannot find the
flaw in the chain of your logic, but he will not
be bound to your conclusions. He will still say,
" There is an outward world."  Is he candid 
Ought he to give up his intuition of " the not
me" for your conclusion, because he cannot
break your logic?  Common sense replies no;
for he must still rely on intuitions of self, and
causation for the authority of your logic; and
if in the first instance the intuition is not valid,
how does it appear that it is in the second? Any
philosophy which, in its ultimate conclusions,




78    ANNIHILATION OF THE WICKED.
collides with these intuitive judgments, must go
under as surely as the dory which collides with
the steamer. As a means for the discovery of
truth, philosophy and logic are indispensable.
So is engineering for the discovery of the gold
places; but when the precious metal is brought
to the light, the rustic, as well as the engineer,
can distinguish it from the dross. Doddridge,
in writing his comrentary, often appealed to
the judgment of a humble woman in his parish,
to test the accuracy of his exegesis.
Ask the more illiterate man if he believes
that what in himn thinks, loves, hates, desires,
resolves, is the same as his bones, and the earth
on which he treads, and he will laugh you to
scorn for seriously asking such a question.
You might as easily convince him that he walks
on his head, or flies through the air, as.that the
pulp of his brain thinks.
So universal is this intuition that it has been
one of the fixed data in. all the schools from
Anaxagoras to Hamilton, Epicureans and the
Ilobbesian wing of the Sensationalists alone




ANNIHILATION OF THE WICKED.    79
excepted. With this inconsiderable "exception,
all the grand philosophies —the idealistic, the
skeptical, the mystic, and the sensational —from
509 years B. C. to the present, have alike
ranked it among the indestructible convictions
of mankind. A fact of mental science which
has stood the test of such a crucible, can hardly
be jeered at as "a sublime absurdity," without
an impeachment of the intelligence of the ages,
which is ludicrous from its weakness.
3. The absurdity of assuming that the mere
organization of matter should evolve attributes
which it did not originally possess. Materialists
admit that only certain forms of organized matter can think and feel. The admission is fatal to
their theory, involving it in the paradox of producing something from nothing. If they claim
for matter organized, properties not inherent in
matter unorganized, it devolves on them  to
show whence those properties. Escape from the
dilemma has been sought in a fancied analogy
of the watch. " There is no time," it is said,' in the materials of which the watch is made;




80    ANNIHILATION OF THE WICKED.
yet when organized, it will indicate the hour,
minute, and second."  But in indicating the
hour, minute, and second, does it develop a new
property, or simply a function? Were not the
elasticity in the spring, the adhesion in the
chain, the hardness in the pivots, the smoothness in the dial, and the color in the ink of the
figures, before what were organized? Is time in
the watch in any other sense than that it performs certain mechanical functions from which
inferences are drawn respectilg the succession
of " hours, minutes, and seconds? " To claim for
matter organized in the watch any qualities it
did not originally possess, is as palpably absurd
as to claim for the granite of the milestones
along the railroad new properties, because by
them you count the miles you travel.
To say that the Creator may have developed
out of the human organism the attributes of
mind, though the act of doing it is inconceivable, is both to beg the question and aver an
absurdity.
If mind is evolved from matter by organiza



ANNIHILATION OF TJIE  WICKED.    81
tion, it is a phenomenon to be shown by the
analysis of mind and matter; otherwise, all
proof froml that source fails.
To assume'that the Creator, because omnipotent, may have evolved mind from matter, is
as contradictory as to suppose himn to develop
the rule of three from a rose-bud, make a
triangle weigh a pound, or create two mountains
without a valley between them.
4. The testimony of consciowusness.  This is
the source whence every fact in the philosophy
of mind must be derived.  Sir Wm. Hamilton
defines it to be " the recognition, by the thinking subject, of its own acts or affections-the
lighlt which detects whatever comes into the
mind."  "It is the power by which mind is
aware of its own states and activities," says
Prof. C. S. Henry. "It is the sentinel which
apprehends whatever comes into the mind,"
says Prof. H. Lummis, with equal pertinence
and clearness.
All the late and high authorities now agree
in affirminlo consciousnes; to be coextcisive witll




82     ANNIHILATION OF THE WICKED.
the perceptions.  The mind is conscious of every
object which it perceives. This is the ground
of certainty in ourknowledge.  The veracity of
consciousness cannot be denied without felo de
se. If you deny its veracity, you are conscious
of denying, and hence assume its veracity in the
act of denying it.
The testimony of consciousness to the duality
of man is fourfold.
(1.) It testifies to the antithesis of mind and
matter as clearly as it does to the antithesis of
a moral virtue and a triangle.  If matter, in any
of its forms, and mind are identical, they must
be so in their qualities. Consciousness cognizes,
for example, in mind the qualities of perception
and passion; in matter, resistance and extension. If these qualities are identical; they are
interchangeable; and we may speak of the perception and passion of matter, and of the resistance and extension of mind. Let one converse in this way, and he would be thought a fit
subject for the lunatic asylum.  But if the es.
sential qualities of mdniid and matter are anti



ANNIHILATION OF THE WICKED.    83
thetical, their respective subjects are absolutely
separate entities.
(2.) Consciousness testifies to the presence of
ideas in the mind which do not enter it through
the senses. Ideas which strike the consciousness
from the senses are all represented by the sensations, as the ideas of physical pain and pleasure. But how can ideas of the absolute, the
infinite, space and duration, which are infinite
in extent, be represented by sensations which
are finite? How can a tree cast the shadow
of a mountain, or a rill echo the thunder of
Niagara?
Again, how can we conceive ideas of good
and evil to be represented by the sensations?
"By regarding them as synonymous with pleasure and pain," said Hobbes; and thus struck
at the foundation of morals and religion. To
recoil from such infidelity is to abandon the
materialistic origin of religious ideas.
If, then, there are ideas in the mind not
derived from the senses, they must have had
their origin iln an entity distinct from the body.




84     ANNIHILATION OF THE WICKED.
(3.) Consciousness testifies to being itself
already in the mind when the sensations enter it,
I strike my body, and a sensation is produced.
I am conscious of it because I feel it; if I did
not feel it, there would be no sensation. There
are, then, in this experience, three things:
(a.) The sensation; (b.) The cognition of it;
(c.) The subject which cognizes it. But the sensation is not the consciousness, for it is the object
of cognition. The cognition is not the consciousness any more than the act of seeing is the eye.
The subject which cognizes, then, must be the
consciousness. But the subject which cognizes
must be logically antecedent to the thing cognized. If, then, consciousness is logically antecedent to sensation, it does not originate in it,
and is independent of it.
(4.) Consciousness testifies to  an original
causative power in the mind, which cannot be
predicated of the sensations.  I am conscious of
choosing, and of power not to choose-of willing, and of power not to will. Not so with the
sensations.  If I cut my hand, the sensation of




ANNIHILATION OF THE WICKED.    85
pain will continue, with no power to arrest it.
I am conscious of feeling it, with the consciousness of not being able not to feel it. But when
I act, it is with the consciousness of power not
to act.
These facts make the distinction between
mind and the physical organization so broad
and clear that it seems unnecessary to enlarge
further upon it.
5. The veracity of the Creator. He alone is
responsible for the validity of every belief which
arises necessarily in the mind. I cannot avoid
the belief that I exist in space. If this belief is
not valid, my existence is a cheat. I have, for
instance, a conscience which necessitates belief
in the reality of moral distinctions. If those
distinctions are a chimera, then He who endowed me with the conscience whence that
belief of necessity springs, is subjecting me to a
life-long deception. In like manner does the
veracity of God guarantee validity to the belief
in the duality of man-an intuition of which
the common mind cannot dispossess itself.




86     ANNIHILATION OF THE WICKED.
That the intuitive nature of this belief has
been denied does not invalidate the argument
drawn from it, for this is true of all the other
intuitions. Men have denied the existence of
self, of the outer world, of the infinite, the absolute, space, duration, good and evil, causation. At intervals, along the path of speculative thought, these periodic land-slides of
scholastic rubbish have overslaughed the deeper
life of the soul; but its germinant forces have
sprung up through and around them, like
Alpine flowers amid the glaciers, attesting a
deathless vitality despite the superincumbent
congelations.  These checks, if such they deserve to be called, to the true philosophy, only
shlow it the more clearly to be the very essence
of human thinking, which, like Milton's angels,
" Vital in every part,
Cannot but by annihilation die."
This argument has cumulative force from the
assurance of the dying saint flthat lhe is about' to depart and be with Chlrist," and that " to
die is gain."  After discounting all th!at Mia:o



ANNIHILATION OF THE WICKED.          87
rialists canl fairly claim as the result of what
they allege to be false teachings upon this subject, careful observation will discover in these
experiences a large margin left for a spontaneity,
springing, not from theoretical belief, but from
the revelation (uncovering) of Christ in the
soul.  It is the bubbling up of a fountain
within, having its natural outgushing in the
sweet symphony of Rowland Hill,
"This I do find, we two are so joined,
He'll not live in glory, and leave me bellind."
Behind, in a myriad ages of unconsciousness!behind, to be scattered to the winds with the
dust of the poor body! Perish the thought!
No such chasm can mar the symmetry of the
Divine plan, whose crowning perfection should
be the fruition of intuitional hopes, matured
and intensified in proportion to the conformity
of their subject to the spirit and precepts of
that plan.  To affirm  such an absurdity is to
cast a baleful shadow over the whole of experimental Christianity.
6. SThe Phenomena of death.  If the soul is a




88     ANNIHILATION OF THE WICKED.
part of the body, is it not in the body at what
is called death? If so, is the body dead? Ouglht
it to be buried?  Is not the person only asleep,
and as truly liable to awake as one who sleeps
for the night? If the soul is the result of organization, it must continue in the body while the
organization remains unimpaired.  But at the
instant of death no change occurs in the organization of the body; there is simply a cessation
of its functions. Anatomical examination finds
every part perfect as before the breath left the
body. A live coal placed upon a stone parts
with its caloric and changes its color, but not
its organization. To assume a change of bodily
organization because of the cessations of bodily
functions, when physiological facts do not show
it, is to beg the question.
If the soul remains in the body at death,
where is it in the case of the martyrs whose
bodied were burned and scattered to the four
quarters of the globe? If it is out of the body,
is it not immaterial?  If it is neither in the
body nor out of it, is it not annihilated? And,




ANNIHILATION OF THE WICKED.    89
therefore, is it not a false use of words to talk
of the sleep of the soul at deathS? As well
affirm the sleep of a soul before it begins to
exist, as after it has ceased to exist.
It is unnecessary to follow this line of thought
further. The simple facts adduced, as clearly
reveal a twofold nature in man as the steamer
plowing the sea shows a joint force of propulsion and resistance.
The following objections are urged:
1. No one had ever seen man otherwise than
as a unit. That is, No one by his senses has
seen an immaterial nature in man; therefore he
has none. No one by his senses has seen God,
and is there therefore no God? But it is not
true that no one has, by his consciousness, seen
-cognized-man otherwise than as a unit.
2. if there be a soul in man distinct from the
body, definbe it. This is easily done. The soul
is indivisible, imponderable; it exists in time
and space, and possesses conative, emotional,
and cognitive powers.  Can body be any more
clearly defined than can soul 2




90     ANNIHILATION OF THE WICKED.
3. If no one has seen.tle soul, it is presumnption to say that it exists. If " no man has seen
God at any time," is it presumption to say that
he exists?
4. If man has an immaterial soul, wher'e did
he get it?  If immediately from  God, God is
the immediate author of his innate depravity.
If from the parent, the parent's soul is divisible.
The soul comes from God in no other sense
than does the body.  Both are the result of
God's established economy.  If the depravity
is alleged, the difficulty is not avoided by shifting depravity from the soul to the body, since
both alike spring from an economy of which
God is the author.
But the presumption is, that the soul, with
the body, proceeds from the parent. The only
objection urged against this is, that it is a contradiction, since the soul is defined to be indivisible. Yet is not God indivisible? And is
it, therefore, a contradiction to say that our first
parents came immediately from him?
If a single instance can be adduced of the




ANNIHILATION OF THE WICKED.    91
creation of an entity by a soul, then the contradiction charged upon the presumption that
the soul creates, without dividing itself, vanishes. Now if I throw a ball, it will go on
forever, if it meet with no resistance.  Why?
Because it possesses a certain quantumn of force
which I have imparted to it. Yet my force is
not diminished by what I have imparted to the
ball. Have I not, then, created an entity without dividing myself? But if I have created one
entity without dividing myself, I may another,
for aught that appears in the nature of the
case.  Thus does this alleged contradiction
vanish like a bubble at the touch, leaving the
presumption in favor of the procreation of the
soul. Where is there proof to the contrary?
5. If the soul is immaterial, it ought to remember when it became united with the body.
For a reason just as conclusive, it ought, if
material, to remember when it was dislodged
from  tihe body of the parent. Has it such a
recollection?
6. If the soul is immaterial, it should be logi



92     ANNIHILATION OF THE WICKED.
cally conscious of its existence prior to its union
with the body. For a similar reason, if the
soul is material, it should be conscious of its
existence at the moment of procreation. It is
as easy to affirm the latter as the former.
7. If the soul is immaterial, it should know
its own existence without being apprised qf it
by the senses. Certainly; and this is just what
it does know. It is only by first knowing its
own existence  that it can know  that it has
sensations. It knows it has physical pleasure
and pain because it feels them; and knows it
feels them because there is a subject which
feels, and which is not the feelings or sensations
themselves. Chronologically, the consciousness may be coetaneous with the sensations;
but logically, it must ever be antecedent to
them.
8. If consciousness be the fruit of the senses,
how can it be sAown to be an attribute of an immaterial entity?  If by this is meant that the
senses are the cause of consciousness, the affirmation is denied,  As already shown, conscious



ANNIHILATION OF THE WICKED.    93
ness is in the mind antecedent to the sensations.
If it is simply meant that the senses occasion
the acts of consciousness, there is no more difficulty in the case than that these objections
should occasion my attempt to answer them.
9. If the soul cognizes its existence only
through the senses, how can its existence as a
separate entity be affirmed?  It is not true that
the soul cognizes its existence only through the
senses. " It starts with a knowledge of itself,"
says Sir Wm. Hamilton.  The sensations are an
occasion of its development: but it is aware of
its own existence antecedent to the sensations,
otherwise their presence could not be perceived.
If perceived, there must be a perceiver, and the
perceiving must be logically antecedent to the
thing perceived.
10. If the soul does not depend upon organized matter for its attributes, why should it
ever be unconscious of its own being?  If the
soul does depend upon organized matter for its
attributes, why should it ever lose self-consciousness in sleep, so long as the organization re



94     ANNIHILATION OF THE WICKED.
mains unchanged? The latter case is just as
inexplicable as the former. But if it is intended
to affirm that the suspension of the senses causes
a suspension of the consciousness, the affirmation
is denied, and the burden of proof falls upon
him who makes it.
The consciousness of self may be diverted.
The boy chasing the butterfly is not for the
moment conscious of himself; but his consciousness is not therefore suspended, it is only directed to another object.  The martyrs were
enwrapped in such a blaze of glory as not to be
conscious of the crisping of their flesh at the
stake, but it was because they were conscious
of something else.
The evidence is strong that the consciousness
is never suspended. If it is, how could a sensation ever arouse it?  I strike my hand-no
sensation is produced unless I feel it; but if I
feel it, there is something in me antecedently
awake which feels, otherwise the impact would
not be a sensation.
We recall many of the mental activities of a




ANNIHILATION OF THE WICKED.    95
state of sleep. Is not the presumption strong
that if the memory were perfect, activities filling every moment of sleep would be recalled?
To infer that there were none except such as
are recalled is as absurd as to infer that there
were no activities in one's boyhood except such
as he can recall.
A person goes to sleep charging himself to
wake at a given hour, and wakes when the
hour arrives. Does not his consciousness retain
the charge committed to it? The faithfulnurse
sleeps so soundly that the rattle of the wheels
upon the pavement does not disturb her, but
the first rustle of the patient brings her instantly to her feet. Does not her consciousness watch
the patient? A ball struck the head of an
officer in the Crimea when giving a command,
and left him in a state of insensibility.  On recovering from it, his first mental act was to
finish giving the command.  Did not his consciousness retain the thought during the interval
of physical insensibility?
With these strong facts supporting the con



96    ANNIHILATION OF THE WICKED.
tinuity of consciousness, its suspension should
not be assumed, as in this objection, without
proof.
11. The argument for the twofold nature of
man, based on the alleged antithesis of mind
and matter, proves the twofold nature of beasts.
Admitted. What then? They may or may
not be immortal. That they have a degree of
intelligence no one will deny.
12. A second childhood obtains inB old age.
If this is because the mind is material, and
comes under the same law of decay whichl is
inherent in the body, then its imbecility ought
invariably to commence at the period when the
waste of the body exceeds the supply, at the age
of forty or fifty years. If a single exception to
this can be adduced, it is sufficient to show
that mind is not under the control of physical
law, as is the body, and consequently is not a
part of the body.
If a single instance could be adduced in
which a feather does not obey the law of gravi.
tation, it would break the universality of that




ANNIHILATION OF THE WICKED.    97
law, and reverse the whole theory of the cosmos.
But not only is there one instance in which the
vigor of the mind is not affected by the decay
of the body; the instances are so universal that
their converse is the rare exception. The greatest intellectual vigor of which history boasts
has been developed after the body had become
decrepit with age and disease. This no one
will deny; and it at once and forever enthrones mind over physical law, and establishes
its immortality.
It must be obvious that the materialism
which just now clamors for the sanctions of the
Bible and the honor of the Christian name, logically strikes at the foundation of all morals and
religion. If the soul is material it must be absolutely under the control of physical law, and
be incapable of obedience to any other. There
can be no exception to this more than there can
be to the fact that water seeks an equilibriunm,
or that a stone drops to the earth. A material
substance must as inevitably remain subject to
material law as a galley-slave to the motions of
7




98    ANNIHILATION OF THE WICKED.
the boat to which he is chained. To allege that
mind, as a part of the body, can obey moral law,
is as unthinkable as that a body can occupy
two points in space at the same time. Thus reasoned Hobbes from premises furnished him by
the sensational philosophy, and with a logical
consistency which sent a tremor throughout
Christendom proclaimed virtue and vice to be
mere figures of speech.
Again, if all our ideas are derived from the
sensations, by what means can we have atly idea
of that which is not material? This is the question which Hume asked in vain to have Locke
answer firom his premises. Hume accepted the
logical consequences of his master's teacllings,
and plunged into the maelstrom of religious
skepticism. Locke heard the roar of the vortex, gave up philosophy, and threw himself upon
Revelation, which was his only surety for any
tliing beyond the material world; his moral consistency overmatched his philosophy and rescued him. Hobbes and Hume only followed out
with irrefragable logic the sequences of premises




ANNIHILATION OF THE WICKED.              99
which the Materialists of the present time are
agoain seeking to consecrate at the shrine of religion.  Let them  be met at the threshold with
the facts of a second Psychology.
"Hold thou the good; define it well,
For fear divine Pliilosoplhy
Should push beyond her mark, and be
Procuress to the lords of hell."
THE END.








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