Life--death--hereafter

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"The Entrance of Thy Words Giveth Light."— Psa. 119:130

Foreword

'T'HE EDITOR AND Publisher of this treatise on Life— ■■• Death — Hereafter has no apology to make for his gathering and publishing under one cover some pen products of able Biblical Scholars on timely themes; for the subject of this book is of compelling interest to all inquiring minds. Philosophers and scientists, theologians and publicists have given us wise and unwise treatises on the subjects set forth in this work. The too common mistake of trusting solely to human knowledge, tradition and hope has more or less marred the majority of the efforts to arrive at the Truth on these themes. On these as well as on all other matters of faith and practice, the only reliable source and rule of correct knowledge — true science — are found in the Holy Scriptures, which, we are happy to recognize, set forth their views on these matters in strict harmony with sound reason and human experience. Therefore the writings appearing in this book pass by human theories and philosophies on Life — Death — Hereafter as foundations for Faith's building, and ground their thoughts on "the impregnable Rock of Holy Scriptures," and therefore offer the Divine Mind on the subjects presented herein. This accounts for the many and frequent references to the Scriptures found throughout this work.

This book being a compilation of writings that have appeared at various times, and that were not originally intended to form a single treatise, of necessity there will be found here and there brief repetitions of thought which could not be omitted without marring the discussion of the various themes. Even this feature of the book has its advantages, as St. Paul assures us that his repeating the same things did not hurt him, but profits us; because repetition is the mother. of learning. Therefore we trust that the good reader will among other, ways be blessed by this unavoidable feature of the book.

The subjects chosen are especially timely. The vast harvest that Death has recently reaped through the World- War and its accompanying Famine and Pestilence has aroused a more widespread interest in the subjects herein discussed than has been in evidence for many years. In Church, State, Family, Finance, Industry and Society the deep sorrows of death coming in the very recent past to many hearts, and the natural cravings for renewed fellowship with loved ones who have passed away, have made the subjects herewith presented the theme of many an earnest conversation, devout meditation, fond hope and anxious inquiry. But Satan, the Adversary of God and man, ever alert to entrap the unwary, is seeking to use this interest to

Foreword.

further his own purposes — to enslave in the thraldom of error those whose hearts are mourning, because the grim reaper has garnered one or more of their loved ones to the tomb. As has been his custom from time immemorial, he is now setting the extremes of error in opposition to one another, hoping thereby to divert the honest investigator from, and to cause him to forget, the Truth which lies between these extremes of error. On the one hand through so-called Orthodoxy he holds before the mourning heart the present as well as the eternal felicity of the good dead, and the present as well as the eternal woe of the wicked dead, in places far distant from this earth ; while on the other hand through Spiritism he is using his underlings, the fallen angels, to palm themselves off as the spirits of our loved dead and as inhabitants of earth's atmosphere, whereby he is woefully deceiving many, through taking advantage of their guilelessness by his subtle playing on the tender cords of their mourning hearts. By means of these extremes of error he succeeds in hiding from the eyes of many the Truth — that the dead are asleep, peacefully resting after the nightmare of toil and trouble amid which they passed from the cradle to the tomb, where they are quietly, peacefully resting, until the voice of Christ, the Life-giver, calls them back from Death to Life and to a better Hereafter. Both Orthodoxy and Spiritism delude their votaries ; Truth alone gives Solid comfort to the Bereaved. To help honest hearts to be and to remain free from prevailing delusions on Life, Death and the Hereafter, and to gain the rest of mind and the comfort of heart that flow from an accurate knowledge of the Divine Mind on these subjects is one of the purposes of this book; and back of this purpose, and permeating the contents of the entire work, is the thought of vindicating the Glorious Character, Plan and Work of God, and the Ransom- Sacrifice of Jesus Christ and His resultant Ministry, whereby "He is able to save unto the uttermost them that come to God by Him." Surely such purposes appeal to all good people, whose prayers are asked that God may prosper the book in 'this its Divinely approved mission !

Paul S. L. Johnson, Editor and Publisher. Philadelphia, Pa., U. S. A., July 16, 1920.

Chapter I Life And Immortality

Indefinite Hopes- of a Future Life. — The Atonement, the Basis of the Hereafter. — A Blessed Hereafter Conditional. — God's Provision for Everlasting Life Reasonable. — Mortality and Immortality. — Immortality for a Few, Everlasting Life for Many. — Final Results of God's Plan 5

Chapter II The Wages Of Sin

Eternal Torment. — Orthodox. — Heathen. — Unknown to the Scriptures. — The Clearly Taught Scriptural Penalty. — Just and Severe. — Jesus Silent on Eternal Torment. — Taught Another Doctrine. — -The Ransom versus Eternal Torment. — The Wages of Sin, Not Eternal Life in Torment, but Death. — Scriptural, Reasonable and Factual Proofs against the Former and in Favor of the Latter 13

Chapter III What Is The Soul?

God "Able to Destroy Both Soul and Body." — Lower Animals Also Are Souls. — Man's Finer Organism. — The Scripture Teaching on This. — God's Provision for Our Living Again. — An Ii lustration — a Candle. — Questions with Inspired Answers. — Questions for the Reader , 20

Chapter IV Where Are The Dead?

The Agnostic Answer. — The Heathen Answer. — The Catholic Answer. — . Millions to Purgatory. — The Protestant Answer. — The Best of People Perplexed. — What Say the Scriptures? — Death, Not Torment, the Penalty. — God's Penalty a Just One. — "And the Dead Came Forth." — "All That Are in Their Graves." — Not Universalism. — Where Are the Dead? — Present Your Bodies Sacrifices 31

Chapter V The Hell Of The Bible

Various Views on Eternal Torment and Hell. — Their Effects. — Hell as an English Word. — Hell in the Old Testament. — All Texts in Which Sheol :s Translated Hell. — All Other Texts Where Sheol Occurs. — Rfvdered Grave and Pit. — Hell in the New Testament. — Hell from the Greek Word Hades. — Christ in and Resurrected from Hell-Hades. — Other

Contents.

Occurrences of the Word "Hell." — Gehenna Rendered Hell. — Shall be in Danger of Gehenna. — Matthew 5 : 22-30. — Able to Destroy Both Soul and Body in Gehenna.^ — Undying Worms and Quenchless Fires. — Matthew 23: I 5, 33- — Set on Fire of Gehenna. — Tartaroo Rendered Hell. — Parable of the Rich Man and Lazarus. — The Great Gulf to Be Bridged. — Parable of the Sheep and the Goats. — The Final Adjustment of Human Affairs. — Everlasting Punishment. — "The Lake of Fire and Brimstone, Which is the Second Death." — Revelation 21:8. — The Devil, Beast and False Prophet Tormented. — Turned Into Hell. — Did the Jews Believe in Eternal Torment? — Choose Life That Ye May Live. — Forgivable and Unforgivable Sins. — Future Retribution. — Let Honesty and Truth Prevail 46

Chapter VI Spiritism Ancient And Modern

General Remarks. — Proofs That It is Demonism. — Who Are These Spirits Which Personate the Dead? — Obsession at the First Advent. — Modern Spiritism and Its Tendencies. — Warnings from a Spiritist and Swedenborgian. — Many Possessed of Devils Today. — Spiritism Reviving. — Spirits Now Organize Churches. — "In the Secret Chamber." — "We Are Not Ignorant of His Devices." — Satanic Powers Malific. — "Be Not High- Minded, but Fear." — These Are the Strong Delusions. — Hypnotism and Telepathy Modern Demonism. — Communication with the Dead. — Rev. I. K. Funk, D.D., "Touched." — Rev. R. Heber Newton's Views. — Suggestive Facts Noted. — Experiences in Spiritualism. — Of an Irrelevant Character. — The Spirits Betray Their Evil Intention. — A Remarkable Vision. — "Why He Had Been Summoned to Me." — Arrest the Progress of Evil. — The Triumph and Defeat of Satan. — Physically Healed. — Preaching to the Dead. — Preaching to the Spirits in Prison. — Spirits Once Disobedient. — In Chains of Darkness. — Once Disobedient — Still Disobedient. — Fighting Against God. — Through Mediums and Obsessions. — "Know Ye Not That the Saints Shall Judge Angels?" — How Jesus Preached in Death. 10.

Chapter VII The Resurrection Of The Dead

Resurrection Rarely Chosen Now as a Subject for Sermons.. — To Many Death Has Become a Delusion, and Not a Reality. — "Consistency-, Thou Art a Jewel." — The Man of 50 Would Be Sadly Handicapped. — The Scriptures Hold Out the Only Hope, the Blessed Hope, the Consistent Hope.— Which Shall We Believe — God or Satan? — The Apostle Preached Jesus and the Resurrection. — The Five Senses in Full Accord with the Scriptures. — "As Dieth the One, So Dieth the Other; They Have All One Breath." — "Jesus Died, the Just for the Unjust." — The Prison-House of Death to Be Opened and the Prisoners Set Free. — "Blessed and Holy Are Tuey Who Have Part in the First Resurrection." — The General Resurrection to Be a Raising Up by Judgment. — The Condition of the Dead Spoken of as a Sleep. — "Thou Sowest Not That Body Which Shall Be."— God's Omnipotence and Wisdom Will Be Exhibited 171

Chapter I Life And Immortality

Indefinite Hopes of a Future Life. — The Atonement, the Basis of the Hereafter. — A Blessed Hereafter Conditional. — God's Provision for Everlasting Life Reasonable. — Mortality and Immortality. — Immortality for a Few, Everlasting Life for Many. — Final Results of God's Plan.

"If a man die, shall he live again? All the days of my appointed lime will I wait till my change come." — Job 14: 14.

T^HERE IS A longing hope within men that death does not ■■• end all existence. There is an undefined hope that, somehow and somewhere, the life now begun will have a continuation. In some this hope turns to fear. Realizing their unworthiness of a future of pleasure, many fear a future of woe; and the more they dread it for themselves and others the more they believe in it.

This undefined hope of a future life, and its counterpart, fear, doubtless had their origin in the Lord's condemnation of the serpent after Adam's fall into sin and death — that eventually the seed of the woman should bruise the serpent's head. This no doubt was understood to mean that at least a portion of the Adamic family would finally triumph over Satan, and over sin and death, into which he had inveigled them. No doubt God encouraged such a hope, even though but vaguely, speaking to and through Noah, and through Enoch, who prophesied, "Behold, the Lord cometh with ten thousands of His saints." But the Gospel, the "good tidings" of a salvation from death, to be offered to all mankind in God's due time, was to be first clearly stated to Abraham. The Apostle declares, "The Gospel was preached before to Abraham, saying, Tn thy seed shall all the families of the earth be blessed.' " This was at least the basis of the Jewish hope of a resurrection; for since many of the families of the earth were dead and dying, the promised blessing of all implied a future life. And when, centuries after, Israel was scattered among the nations at the time of the Babylonian captivity, they undoubtedly carried fragments of God's promises and their hopes everywhere they went.

Sure it is that whether it came as a result of an admixture of Jewish thought or because hope is an element of man's nature, or both, the whole world believes in a future life; and almost all believe that it will be everlasting. But such hopes are not proofs of the doctrine; and the Old Testament promises, made to the Jews, are too vague to constitute a groundwork for a clear faith, much less for a "dogmatic theology" on this subject. It is not until we find, in the New Testament, the clear, positive statements of our Lord, and afterwards the equally clear statements of the Apostles on this momentous subject of Everlasting Life that we begin to exchange our vague hopes for positive convictions. In their words we not only have positive statements to the effect that the possibilities of a future life have been provided for all, but the philosophy of the fact and how it is to be attained and maintained are set forth there as nowhere else. Many have not noticed these points, and hence are "weak in the faith." Let us see what this philosophy is, and be more assured than ever that future life, everlasting life, is by our great and wise Creator's provision made a possibility for every member of the human family.

Beginning at the foundation of this New Testament assurance of Life Everlasting, we find to our astonishment that it first of all admonishes us that in and of ourselves we have nothing which would give us any hope of everlasting life; that the life of our race was forfeited by the disobedience of our father Adam; that although he was created perfect, and was adapted to live forever, his sin not only brought to him the wages of sin — death — but his children were born in a dying condition, inheritors of the dying influences. God's Law, like Himself, is perfect, and so was His creature (Adam) before he sinned; for of God it is written, "All His work is perfect." And God through His Law approves only that which is perfect, and condemns to destruction everything imperfect. Hence the race of Adam, born in sin and "shapen in iniquity," has no hope of everlasting life except upon the conditions held out in the New Testament and called The Gospel — the good tidings — that a way back from the fall, to perfection, to Divine favor and everlasting life, has been opened up through Christ for all of Adam's family who will avail themselves of it.

The keynote of this hope of reconciliation to God, and thus to a fresh hope of life everlasting, is laid in the statements (i) that "Christ died for our sins," and (2) that He "rose again for our justification"; for "the Man Christ Jesus gave Himself a Ransom [a corresponding price] for all." Adam and his race, which, when he sinned, was yet in him, and shared his sentence naturally, "have been redeemed [bought] by the precious blood [death] of Christ."— 1 Pet. 1 : 19.

But although the Lord's provision is abundant for all, it is not applicable to any except on certain conditions; namely, that they strive to avoid sin and to live thenceforth in harmony with God and righteousness. Hence we are told that "Eternal Life

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is the gift of God through Jesus Christ our Lord." (Rom. 6: 2$.) The following Scripture statements are very clear On this subject: "He that hath the Son hath life [a right or privilege or grant of life as God's gift] ; but he that hath not the Son shall not see [perfect] life." — John 3: 36; 1 John 5: 12.

None can obtain everlasting life except from Christ the Redeemer and appointed Life-Giver; and the Truth which brings to us the privilege of manifesting faith and obedience, and thus "laying hold on eternal life," is called the "water of life" and the "bread of life." — John 4: 14; 6:40, 51.

This everlasting life will be granted only to those who, when they learn of it, and the terms upon which it will be granted as a gift, seek for it, by living according to the spirit of holiness. They shall reap it as a gift-reward. — Rom. 6: 23 ; Gal. 6: 8.

To gain this everlasting life we must become the Lord's "sheep," and follow the voice, the instructions, of the Shepherd. — John 10:26-28; 17:2, 3.

The gift of Everlasting Life will not be forced upon any. On the contrary, it must be desired and sought and laid hold upon by all who would gain it. (1 Tim. 6: 12, 19.) It is thus a hope, rather than the real life, that God gives us now — the hope that ultimately we may attain it, because God has provided a way by which He can be just, and yet be the justifier of all truly believing and accepting Christ.

By God's grace our Lord Jesus not only bought us by the sacrifice of His life for ours, but He became our great High Priest, and as such He is now the "Author [source] of eternal salvation to all that obey Him." (Heb. 5:9.) "And this is the promise which He hath promised us, even eternal life." — 1 John 2 : 25.

"And this is the record, that God hath given unto us eternal life [now by faith and hope, and by and by actually, 'when He who is our life shall appear'], and this life is in His Son. He that hath the Son hath life, and he that hath not the Son of God hath not life." — 1 John 5: 11, 12.

This everlasting life, made possible to Adam and all his race, by our Creator through our Redeemer, but intended for and promised to only the faithful and obedient, and which at present is given to these only as a hope, will be given actually to the faithful in the "resurrection." It will be noticed that the explicit promises of God's Word differ widely from the worldly philosophies on this subject. They claim that man must have a future everlasting life because he hopes for it, or in some cases fears it. But hopes and fears are not reasonable grounds for belief on any subject. Neither is there basis for the claim that there is something in man which must live on and on forever — no such part of the human organism is known or can be proved or located.

But the Scriptural view of the subject is open to no such objections : it is thoroughly reasonable to consider our existence, or life, as therein presented, as a "gift of God," and not an inalienable possession of our own. Furthermore, it avoids a great and serious difficulty to which the idea of the heathen philosophers is open; for when the heathen philosopher states that man cannot perish, that he must live forever, that eternal life is not a gift of God, as the Bible declares, but a natural quality possessed by every man, he claims too much. Such a philosophy gives everlasting existence not only to those who would use it well, and to whom it would be a blessing, but to others also, who would not use it well, and to whom it would be a curse. The Scripture teaching, on the contrary, as we have already shown, declares that this great and inestimably precious gift [life everlasting] will be given to those who believe and obey the Redeemer and Life-giver. Others, to whom it would be an injury, not only do not possess it now, but can never get it. "The wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord." The wicked (all who, after coming to a clear knowledge of the Truth, still wilfully disobey it) shall be cut off from among God's people in the Second Death. "They shall be as though they had not been." "They shall utterly perish." "Everlasting destruction" shall be their doom — a destruction which will last forever, from which there will be recovery, no resurrection. They will suffer the loss of everlasting life, and all of its privileges, joys and blessings — the loss of all that the faithful will gain. — Psa. 37:9, 20; Job 10: 19; 2 Thess. 1 : 9.

God's gift of life eternal is precious to all His people, and a firm grasp of it by the hand of faith is quite essential to a wellbalanced and consistent life. Only those who have "laid hold on eternal life," by an acceptance of Christ and consecration to His service, are able properly and profitably to combat the tempests of life now raging.

But now, having examined the hope of immortality from the ordinary understanding of that word — everlasting life — and having found that everlasting life is God's provision for all those of Adam's race who will accept it in "due time" under the terms of the New Covenant, we are prepared to go a step further and to point out that everlasting life and immortality are not synonymous terms, as people in general suppose. The word "immortal" means more than power to live everlastingly; and, according to the Scriptures, millions may ultimately enjoy everlasting life, but only a very limited "little flock" will be made immortal. Immortality is an clement, or quality, of the Divine nature, but not of human or angelic or any other nature than the Divine. And it is because Christ and His "little flock," His

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"Bride," are to be "partakers of the Divine nature" that they will be exceptions to all other creatures either in Heaven or on earth. — 2 Pet. 1 : 4.

The word Immortal signifies not mortal — death-proof, indestructible, imperishable. Any being whose existence is dependent in any manner upon another, or upon conditions such as food, light, air, etc., is not immortal. This quality inheres in Jehovah God alone, as it is written — "The Father hath life in 'Himself' (John 5 : 26), i. e., His existence is not a derived one, nor a sustained one. "He only hath immortality" (1 Tim. 6: 16) as an innate, or original quality of being. This Scripture may be held to apply to our Lord Jesus Christ in His present and future condition, "highly exalted," "the express image of the Father's person." But even so understood, this passage would be subject to the rule of interpretation laid down by the same writer in 1 Cor. 15: 27: "It is manifest that He [the Father] is excepted" [in all comparisons; for He is the Fountain from which all blessings proceed]. These Scriptures being decisive authority on the subject, we may know beyond peradventure that men, angels, archangels, or even the Son of God before and during the time He "was made flesh and dwelt among us," were not immortal — all were mortal.

But the word "mortal" does not signify dying, but merely dieable — possessing life dependent upon God for its continuance. For instance, angels not being immortal are mortal and could die, could be destroyed by God, if they become rebels against His wise, just and loving Government. In Him [in His providence] they live and move and have their being. Indeed, of Satan who was such an angel of light, and who did become a rebel, it is distinctly declared that in due time he will be destroyed. (Heb. 2:14.) This not only proves that Satan is mortal, but it proves that angelic nature is a mortal nature — one which could be destroyed by its Creator. As for man, he is a "little lower than the angels" (Psa. 8:5), and consequently mortal also, as is abundantly attested by the fact that our race has been dying for six' thousand years, and that even the saints in Christ are exhorted to seek for immortality. — Rom. 2 : 7.

So then, Adam did not become mortal by reason of sin, but was created mortal — by nature he was subject or liable to the death penalty. Had he been created immortal, nothing could have destroyed him ; for, as we have seen, immortality is a state or condition not subject to death, but death -proof.

What, then, was Adam's condition before he sinned? and in what way did the curse, affect him? — What life had he to lose, if he was created mortal? We answer, that his condition in life was similar to that of the angels; he had life in full measure, a jife which he might have retained forever by remaining obediio Life — Death — Hereafter.

ent to God. But because he was not death-proof, because he did not have "life in himself," but was dependent upon conditions of Divine pleasure and favor for its continuance, therefore God's threat, that if he disobeyed he should die, meant something. Had he not been mortal God's sentence would have been an empty threat. But Adam's perfect life, which would have been continued forever, had he continued obedient, was forfeited by disobedience, and he died.

Jehovah God, "who only hath immortality," or "life in Himself" originally, innately, and of whom are all things, having created various orders of beings, angelic and human, in His own moral and rational likeness, but mortal and not of His Divine nature, has declared that He designs a new creation — an order of beings not only morally and rationally in His resemblance, but in "the express image of His person," and partakers of His own "Divine nature" — a prominent constituent, or element of which is immortality. — 2 Pet. 1 : 4.

With amazement we inquire, Upon whom shall this high honor and distinction be conferred? — upon angels or cherubim or seraphim? No; but upon His Son — His especially "First-born" and "Only-Begotton" Son, that He who was always His obedient Son "should in all things have the pre-eminence" over others. But before He could be so highly honored He must be tested, proved "worthy" of so great a distinction, and so high an exaltation "above His fellows." This test was in view when the sentence of death was pronounced upon Adam and all his children in his loins. The test was that He, Christ, should lay down His life as a Ransom-price for the life of Adam, and all who lost life in his transgression. And He was equal to the test, and gained the prize of the "Divine nature," "life in Himself," "immortality."

Consider Him, who, for the joy set before Him, endured the cross, despising the shame, and is now in consequence set down at the right hand [place of favor] of the Throne of God. He was rich, but for our sakes He became poor. Inasmuch as the man and race to be redeemed were human, it was needful that He become human so as to give the Ransom, or corresponding price. He therefore humbled Himself and took the bondman's form; and after He found Himself in fashion a man, He humbled Himself even unto death — the death of the cross. "Wherefore, God hath highly exalted Him [to the promised Divine nature, at His resurrection], and given Him a name that is above every name" (Jehovah's name excepted — 1 Cor. 15:27). — Heb. 12:3, 2; 2 Cor. 8:9; Phil. 2:8, 9.

"Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing !" — Rev. 5 : 9-12.

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But more, the opulence of Divine favor does not stop with the exaltation of one, but has arranged that Christ Jesus, as the Captain, shall lead a company of sons of God to "glory, honor and immortality" (Heb. 2: 10; Rom. 2:7), each of whom, however, must be a spiritual "copy," or likeness, of the "First- Begotten." And as a grand lesson of the Divine sovereignty, and as a sublime contradiction to all evolution theories, God elected to call to this place of honor (as "the Bride, the Lamb's Wife" and Joint-heir — Rev. 21:2, 9; Rom. 8:17), not the angels and the cherubs, but some from among the sinners redeemed by the precious blood of the Lamb. God elected the number to be thus exalted (Rev. 7:4), and predestinated what must be their characteristics, if they would make their calling and election sure to a place in that company to be so highly honored ; and all the rest is left to Christ, who worketh now as the Father worked hitherto.— John 5:17.

The present Age, the Gospel Age, from Pentecost to the present, has been the time for the selection of this elect class, variously termed "the Church," "the Body of Christ," the "Royal Priesthood," "the Seed of Abraham" (Gal. 3:29), etc.; and the permission of evil still is for the purpose of developing these "members of the Body of Christ" and of furnishing them the opportunity of sacrificing their little and redeemed all, in the service of Him who bought them with His precious blood, and thus of developing in their hearts His spiritual likeness, that when, at the end of the Age, they are presented by their Lord and Redeemer before the Father, God may see in them "the image of His Son." — Col. 1 : 22; Rom. 8: 29.

As the reward of "glory, honor and immortality," and all the other features of the Divine nature, were not conferred upon the "First-Begotten," until He had finished His course by completing His sacrifice and obedience in death, so with the Church, His "Bride" — counted as one and treated collectively. As our Lord, the First-Born and Captain, "entered into His glory" at His resurrection ; as He there became partaker of the Divine nature fully, by being "born from the dead," "born of the Spirit" ; as He there was highly exalted to the Throne and highest favor ("right hand") of God, so He has promised that His Church, His "Bride," shall in her resurrection be changed, by resurrection power, from human nature to the glory, honor and immortality of the Divine nature.