sons and two ghosts-as to say the soul, or the spirit could live apart from Mary herself, or even from her body.

We give another illustration of the Hebrew idiom. Acts 2: 25," David speaketh....I foresaw the Lord always before my face....therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope: because thou wilt not leave my soul in hades, neither wilt thou suffer thine Holy One to see corruption." The record of David, speaking in the person of another says: 1, I foresaw; 2, my heart rejoiced; 3, my tongue was glad; and 4, my flesh hoped; because God would not leave, 5, my soul in the state of death, nor suffer, 6, his Holy One to see corruption": [But would give to Christ an early resurrection.] Because the attributes of mind are here applied to different parts of the man, shall we say that there are six separate, independent entities spoken of here, and rashly conclude that the heart, and tongue, and flesh, and soul, and Holy One are not identical with the "I"? and can live separately from the "I"? especially, too, as the soul is represented as being in the state of death, and the Holy One liable to corruption, if left in that state ? But it would be just as reasonable to infer all this, as to infer that the soul or spirit, in consequence of similar phraseology, could live separately from the body or the man! But even could our opponents clearly prove that the soul could exist in a conscious state separately from the body, which the Scripture calls the man, which is utterly impossible, even then, the soul could not be proved immortal. For there stand our three hundred and fifty texts showing that the soul can be killed and destroyed; and we shall present hundreds of others that assert that the wicked will be destroyed.

We hope we have made this matter plain. We wish to forestall all the evasions of the lovers of error. But ah! what becomes of the immortal soul theory ?— Scattered to the winds of heaven! And as this dogma carries with it, by logical consequence, fruits that dishonor God and his Son, we heartily respond, Amen. Paul says, that HE, "whom no man hath seen, nor can see,' "the blessed and only Potentate, the Lord of Lords," "ONLY hath immortality." 1 Tim. 6: 16. But

will ye, ye Theologians, say, "All men are immortal ?" Thus "Ye make void the word of God by your traditions." The serpent said, "Ye shall not surely die, but shall be as Gods ;" and so say you! "I have said, ye are gods, but ye shall die like men. ." Ps. 82: 6. Do you say, "You have taken away our gods, and what have we more ?" We reply; we present you in the stead thereof, the glorious Gospel of Jesus Christ, that proclaims to the obedient immortality through him, when his kingdom shall be established throughout the earth, and the entire destruction of the conscious being of the wicked, a kingdom filled with universal holiness and universal happiness.

We have shown that the soul faints, dies, expires; is in the hand of the grave; yea, is buried in the grave; we bring you nine texts, that speak of numerous "dead souls;" an army of one hundred and eighty-five thousand "all dead souls ;" which clearly settles the Bible defininition of the term, and the mortality of the soul. We have shown that the translators, complaisant to a semiPopish king, have wrested the Scriptures in almost every place where the word soul occurs, and where the absur dity was not too glaring to escape detection by the com mon reader; but when the nephesh and psuche are said to lie down in death, to expire, to enter the grave, they have used the terms life, dead body-any thing, rather than that the providers of the loaves and fishes, the dear people should know, that their fondly cherished "immortal souls" would surely die, and be buried in the grave! We have shown that the term soul is thirty times applied to beasts and to every creeping thing, and then, that the translators have used the term "life," or something else, for they were not so liberal as some are in these latter days, to get themselves out of a dilemma, to confer upon all the animal creatures, "immortal souls!" But when the nephesh and psuche are threatened with the second death, the term soul is introduced, so as to save the endless torment invention !

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CHAPTER VI.

WHAT IS THE SPIRIT OF MAN ?

The Hebrew word ruah, agrees with the Greek word рпеита, and these are the only words that are properly translated spirit. The derivations and definitions of both words are nearly the same. Ruah is derived from ruah, "to blow," and nesme, "to breathe:" primarily signifies wind, air, breath; but it is sometimes used to signify a principle, having some relation to electricity, diffused through the atmosphere, and perhaps through universal space, which is the principle that stimulates the organs of men and plants into activity, and which is used by the animals themselves to control their voluntary motions. Thus, when an animal wishes to use a member, a current of electricity is transmitted by the will, through the nerves, to the blood in the member, and produces those contractions and dilations of the muscles of the member, which are necessary to move it in the required direction. This principle, being the principle of life in all creatures, is in the hands of God, and controlled by him; hence, "In him we live, and move, and have our being ;" and "God is the God of the spirits of all flesh." When God taketh away his spirit, and his breath, that is, God's spirit, and God's breath,—then " man returneth to his earth, and his thoughts perish :" Ps. 146: 4. Wherefore this spirit, in Scripture, is called neshemoth, the breath of God, as well as the breath of man.

The Greek word pneuma, derived from preo, "to blow," has been chosen by inspiration to represent the Hebrew word ruah. It means wind, air, breath, and a

something, or principle contained in them, which imparts and sustains life.

The spirit being the universal principle of life, its secondary, metaphorical, and poetical meanings, will be as various as the various effects of life; and it will require great care to enable us to ascertain the specific meaning which the word bears in particular cases.

Some beings seem to live by the pure ruah, or spirit, without the intervention of the atmosphere ;-such are called spiritual beings. Such are angels, and the incorruptible nature manifested by Jesus Christ, after he was risen from the tomb, for he ascended above the atmosphere; and this nature is the pattern of that which Christians are to aspire after, "to seek for ;" and God, in conferring such a nature, necessarily confers eternal life: see Rom. 27. But the resurrected Saviour, and the angels, are tangible beings. Demons are called spirits; by which we understand spiritual beings, beings that live by means of the pure or unadulterated spirit, or principle of all life. We have also, the "to Hagion Pneuma," the Holy, or Consecrated Spirit, and the seven Spirits of God. And spirit is sometimes thought to refer to God himself. John 4: 24, "Pneuma ho Theos," "The God [is] Spirit." But in the preceding verse, spirit is used as opposed to outward worship; and it appears to be used in the same sense in this verse.

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We might therefore understand these verses thus:The true worshippers shall worship the Father, not with outward observances, in particular places, as at Jerusa lem, in preference to Mount Gerizim; but with their minds and hearts: for God is an intelligent Being, and they that worship him, must worship him with intelligence and sincerity. In Ps. 139: 7, "Whither shall I fly from thy spirit ?" It is in heaven, it is in sheol, (the grave,) and it is in the uttermost parts of the sea. pervades all things, is the second cause of all motion, whether in the planets, the tides, the lightnings of hea ven, or in the breathing creatures that God has made. may have been this ruah Elohim, spirit of the Elohim, that "brooded upon the face of the waters;" Gen. 1 : 2. It is not necessarily implied here that the ruah was a personal being; but that God's intelligence, or this spirit, was every where Therefore, we infer, that the

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nature of God is not clearly determined by any of these expressions.

This principle of life, or spirit, is not the air, nor the breath, but is contained in the air, and breath. The breath in-spired, and the breath ex-pired, possess different properties; the ex-pired breath being deprived of its spirit, which has been transfused into the blood in the lungs, for the exigences of life, and is used up, and requires to be constantly replenished. Life, then, is not an abstract principle, but is an effect of this spirit, operating alike upon all organized beings. We say, therefore, strictly speaking, that this spirit is not the air, but is contained in the air. Angels may live by pure spirit; men cannot. Man has no abstract essence within him, which gives to him any pre-eminence over the living souls of other animals. They all live, yea, the souls of all live in common, by breathing the breath of LIVES; because this breath contains the spirit, the sustaining principle of all lives. Man's superiority is derived from his superior organization. The neshemet chayim, the breath of lives, that animates alike all animals, is the spirit diluted with air. God caused man to breathe, the neshemet chayim, breath of lives, not the pure ruah. Gen. 6: 17, "I bring a flood of waters upon the earth, to destroy all flesh wherein is the (ruah chayim,) spirit of lives, from under heaven; and all that is in the earth (yigo) shall expire;" shall breathe out the SPIRIT OF LIVES. Gen. 7: 15, "And there went in unto Noah, into the ark, two and two of all the flesh wherein is the (ruah chayim) spirit of lives." Ver. 21, " And all flesh (yigwa) expired, that moved upon the earth, both of fowl and of cattle, and of beasts, and of every creeping thing that creepeth upon the earth, and every man: ALL in whose NOSTRILS was the (neshmeth ruah chayim,) breath of the spirit of lives, of all that was in the dry land, (methu,) died. And every living substance was destroyed." Thus we see that all animals, in common with man, live by breathing the same spirit. You will perceive that Moses uses the term all flesh, for every living creature, man included. Notwithstanding all creatures possessed, while living, the spirit of lives, they had no spirit that could live, after they had breathed out this spirit; which spirit, though the cause of life, is not a