We have now seen that the earth is not the sanctuary; that the land of Canaan is not the sanctuary, but simply the place where the typical sanctuary was located; and that the church is not the sanctuary, but simply the worshippers connected with it. We now inquire,
5. What is the Sanctuary? Turn to the Revelation given through John, and while bearing continually in mind that he is looking not to any spot on earth, nor to the church, but into heaven, mark some of the objects which he there beholds. First he beholds a door opened in heaven. Chap. iv, 1. Mark, he does not say that he saw heaven opened, but he saw a door opened in heaven. He then sees seven lamps of fire burning before the throne. Verse 5. He beholds an angel with a golden censer offering incense upon the golden altar which was before the throne. Chap. viii, 3. And again, he sees the temple of God opened in heaven, (mark, he does not see heaven opened, but the temple of God opened in heaven,) and there beholds the ark of his testament. Chap. xi, 19. But we know nothing of the golden candlestick with its seven lamps, the golden censer, the altar of incense, and the ark of the testament, only as they are connected with the sanctuary. To the sanctuary all these instruments owed their existence. Had there been no sanctuary, these would never have been formed. From this fact may we not reason concerning the heavenly things. As here on earth, these instruments resulted from the sanctuary, so when we learn from the language of John that such instruments exist in heaven, may we not more than infer that there is a sanctuary there, and that these are its sacred vessels; more especially when John speaks definitely of a heavenly temple, and tells us that in this temple these things were seen. Are not these the patterns from which the earthly vessels were formed? and is there not in heaven a literal sanctuary, also, the antitype of the earthly building?
But an abundance of direct testimony waits to come in on this subject. That the reader is acquainted with the first seven chapters of the book of Hebrews, we take for granted. Paul there discourses upon the new covenant and the superiority of Christ's priesthood over that of Aaron's. He then opens in the eighth chapter as follows: "Now of the things which we have spoken this is the sum: We have such an high priest who is set on the right hand of the throne of the majesty in the heavens; a minister of the sanctuary and of the true tabernacle which the Lord pitched and not man." He declares plainly in chapter ix, 23, 24, that the holy places made with hands were "figures of the true," and that the earthly tabernacle and its sacred vessels, were "patterns of things in the heavens."
Here is positive testimony that there is a tabernacle which the Lord pitched and not man, and that this tabernacle is in the heavens, (not heaven itself,) and that of this sanctuary, Christ is the minister. That there are literal things in heaven the Scriptures abundantly testify. As the great offering for the world, made on Calvary was literal, and as our great High Priest, Jesus, the son of God, is a real and literal personage, so must he have a literal sanctuary in heaven, in which to perform his priestly office.
With a few Scripture testimonies concerning the existence of this temple in heaven, and a few of its declarations that it is the great original of which the earthly sanctuary was but a type, figure or pattern, we close this part of the subject.
Rev. xi, 19. "And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament." Rev. xiv, 17. "And another angel came out of the temple which is in heaven." Rev. xv, 5. "And after that I looked and behold the temple of the tabernacle of the testimony in heaven was opened." Rev. xvi, 17. "And the seventh angel poured out his vial into the air; and there came a great voice out of the temple in heaven from the throne, saying, It is done." Ps. xi, 4. "The Lord is in his holy temple; the Lord's throne is in heaven." Heb. ix, 11, 12. "But Christ being come an High Priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; neither by the blood of goats and calves, but by his own blood, he entered in once into the holy place having obtained eternal redemption for us." Heb. viii, 1, 2, has already been quoted. This heavenly sanctuary is called by Jesus "my Father's house;" John xiv, 2; by David, Habakkuk and John, "the temple of God in heaven;" Ps. xi, 4; Hab. ii, 20; Rev. ix, 19. God's "holy habitation." Zech. ii, 13; Jer. xxv, 30; Rev. xvi, 17. See also Ps. cii, 19; Jer. xvii, 12; 2 Sam. xxii, 7; Ps. xviii, 6; Isa. vi, 1-6; Rev. vii, 15; xiii, 6; xiv, 15, 17; xvi, 1, 7.
This "more perfect tabernacle," this "true sanctuary" which the Lord pitched and not man, is the great antitype of the earthly building. The word of God declares it; and we therefore believe it. There is one declaration of Paul's to which we would call particular attention. Speaking of the priests that ministered in the earthly tabernacle he says: "Who serve unto the example and shadow of heavenly things, as Moses was admonished of God, when he was about to make the tabernacle; for see, saith he, that thou make all things according to the pattern showed to thee in the mount." Heb. viii, 5. Paul here declares that the priests served unto the example and shadow of heavenly things; and how does he prove it? By a reference to the building and the command that Moses had, to make it according to the pattern. His argument is this: The priests served unto the example and shadow of heavenly things, just as the tabernacle, built according to the pattern shown to Moses, was a shadow and example of heavenly things; and just as this tabernacle was a shadow of the heavenly building, just so the priests served unto the example of heavenly things.
Here, then, Paul calls the tabernacle erected by Moses, a shadow of heavenly things. One distinguishing feature of this tabernacle was that it had two apartments, a holy and a most holy place. The heavenly sanctuary therefore has the same; for a sanctuary in heaven with only one apartment would not cast a shadow upon earth with two. And if the pattern had but one holy place, and Moses erected a building with two, he did not follow the pattern; for there would then have been a great dissimilarity. But Moses did build it according to the pattern. Accordingly we hear Paul speaking of the holy places (plural) of the heavenly sanctuary. See Heb. ix, 8, 12; x, 19. The word rendered, holiest, or holy place, in each of these texts is in the original plural [holy places], and is so rendered in many translations.
But Paul makes use of expressions still stronger on this point. Speaking of the earthly tabernacle and its instruments of service, he says, Heb. ix, 23: It was therefore necessary that the patterns of things in the heavens should be purified with these; that is with the blood of calves and goats. What was cleansed by these? The two apartments of the earthly sanctuary and the altar. See Lev. xvi. And Paul explicitly tells us that these were patterns of things in the heavens. Is there need of more testimony here? Apparently not; but yet more given. As if anticipating that some would endeavor to be incorrigibly skeptical upon this point, the apostle makes use of still stronger language. "For Christ," says he, "is not entered into the holy places made with hands [the earthly sanctuary] which are figures of the true." Thus does inspiration, by applying to the earthly sanctuary these strong and unequivocal expressions "shadows of heavenly things," "patterns of things in the heavens," "figures of the true," teach us that there is in heaven a greater and more perfect tabernacle, a true sanctuary which the Lord pitched and not man, of which the earthly was a true shadow, resemblance, type or figure.
At the close of the seventy weeks, when the old covenant gave place to the new, the typical sanctuary of that covenant was superseded by the true sanctuary in heaven. The type could not reach beyond its antitype.
The shadow must have ceased when it reached the substance. The offering of goats and calves was no longer serviceable when the great offering for the world had died on Calvary. Christ declared to the Jews as he departed from the temple, "Behold your house is left unto you desolate." Matt. xxiii, 37, 38. And when amid the terrific scenes of the crucifixion day, the vail of the temple was rent in twain from top to bottom, it was a solemn demonstration that its services were forever finished. That blood was then shed that was to be ministered for us in the heavenly sanctuary, and there, from henceforth, the world was to look for salvation and pardon.
The way into the heavenly holy places, says Paul, "was not yet made manifest, while as the first tabernacle was yet standing." Heb. ix, 8. That is, God did not during the typical dispensation, lay open the true tabernacle, but gave to the people a figure or pattern of it. But when the time came that the services of the worldly sanctuary ended, when the dying Saviour cried with a loud voice, It is finished, and darkness overspread the land, and the earth quaked, and the rocks burst, then the way of the temple of God in heaven was laid open. The true church has had since that time neither sanctuary nor priesthood in old Jerusalem, but it has had both in heaven.
We have before shown that only 490 years of the 2300 belonged to the Jews and the earthly sanctuary. Gabriel, in his instructions to Daniel concerning the events to transpire at that time, shows him, first, that the earthly sanctuary should be destroyed shortly after their rejection of the Messiah, and never be built, but be desolate till the consummation. Dan. ix, 26, 27. Second, he brings to view the new covenant: "He (the Messiah) shall confirm the covenant with many for one week." Verse 27. Third, he brings to view the new-covenant church, or host, namely, the "many" with whom the covenant is confirmed. Fourth, he brings to view the new-covenant sacrifice, namely, the cutting off of the Messiah, but not for himself. He brings to view also the Mediator of the new covenant. Verse 26; chap. xi, 22; Heb. xii, 24. And, fifth, he brings to view, lastly, the new-covenant sanctuary, viz., "to anoint the Most Holy." Verse 24. This has reference, doubtless, to an act preparatory to the commencement of the ministration of the sanctuary, which was, to anoint both the holy places and all the sacred vessels. Ex. xl, 9-11. On this point we quote the following from the Advent Shield, No. 1, p. 75:
"And the last event of the 70 weeks, as enumerated in verse 24, was the anointing of the 'Most Holy,' or the 'Holy of holies,' or the 'Sanctum sanctorum.' Not that which was on earth, made with hands, but the true tabernacle, into which Christ, our High Priest, is for us entered. Christ was to do in the true tabernacle, in heaven, what Moses and Aaron did in its pattern. See Heb. vi; vii; viii; ix; Ex. xxx, 22-30; Lev. viii, 10-15."
The fact that the most holy of the heavenly sanctuary is mentioned in Dan. ix, 24, is proof that it has two apartments, as otherwise this distinction would not exist, while it cannot be claimed because only the anointing of the most holy is mentioned that Christ commenced his ministration in that apartment, as the sanctuary when anointed was anointed in both its departments, and immediately following that event, the ministration commenced, not in the most holy, but in the holy place.
There can be no doubt, then, concerning the object which the angel had in view when he said, "Unto 2300 days then shall the sanctuary be cleansed." What that cleansing is, and how it is to be accomplished, we shall find made equally clear in the sacred record.
(To be Continued.)
Tent Meeting in Alfred Centre, N. Y.
By John Nevins Andrews
OUR meeting in this place began July 10, and ended Aug. 2. We held three meetings each Sabbath and first-day and a meeting each evening while the tent93stood, with a single exception, caused by a heavy shower. Our experience in this place is perhaps worthy of record. The town of Alfred is peopled almost entirely by Seventh-day Baptists. Perhaps no community in the United States is so nearly composed of Sabbatarians alone as is this one. No other denomination has any house of worship in the town. The village of Alfred Centre is the seat of their University; an institution of high repute for its thorough course of scientific instruction. The professors of the University are mostly Sabbatarian ministers of high standing as scholars; and the several churches in and around Alfred are under the pastoral care of some of the ablest ministers of the denomination.
When our tent meeting at Wellsville was closed, Alfred Centre seemed to be the only opening before us. The extent and bitterness of the prejudice that there prevailed against our views, made us doubt the result; yet it seemed, on the whole, duty to bring before this people the great truths of the present crisis. The most determined effort to hedge up our way was made. We applied for a small piece of open ground, consisting of gravel and stones, and almost destitute of vegetation, and of no possible use to the owner. This he refused us, though a very free-hearted man, simply because told so to do by his religious guides. But we had abundant cause to thank both him and them, and above all the overruling providence of God. For a sudden freshet caused by a single night's heavy rain flooded the ground and would have done us great injury. The best location in the vicinity was however given us by a lawyer, not a member of the church, and lumber for our seats was secured by taking it with us from Wellsville.
It was the purpose of those who preached in the tent to set forth the truth of God with plainness and meekness, and to avoid all that could justly occasion offence. But a single week satisfied us that something should be said in self defence. For our doctrines, and purposes were so effectually and industriously misrepresented that a large part of the people were induced to covenant together not to attend the meetings. The various evil reports that were circulated against us were publicly replied to, and the most important arguments by which we had proved that the day of God is at hand, were publicly rehearsed. Then we called on the professors of the University, and the ministers of the place to answer these arguments and show the people their falsity if they were able, tendering them the use of the tent for that purpose.
No notice was taken of the proposition until the immortality question had been entered upon. One of the professors then requested the privilege of replying to what had been said on this theme; and the following evening was assigned him for this purpose. As it had been given out that Prof. —— was to maintain the immortality of the soul, quite a large audience was in attendance. It was expected on our part at least, and I suppose by the congregation also, that we should have an able philosophical argument for the soul's immortality, and the best Biblical argument therefor, that the nature of the case admitted. So much the high reputation of the professor for ability and learning seemed to warrant. Yet almost the whole evening was devoted to ridicule and sarcasm, while the argument for the soul's immortality was entirely omitted.
To make the doctrine of Christ's near advent, as preached by us, ridiculous in the eyes of the people, he rehearsed some of the events of the dark ages, and named several classes of people who expected that event in their day. Yet in this effort to hold us up to contempt, he committed several historical errors quite inexcusable in a professor of history. A single instance will suffice. In his notice of the fanatical movement that grew out of the expectation that Christ would come in A. D. 1000, he endeavored to fasten the slaughter of the innumerable multitude who fell in the Crusades, upon this expectation of Christ's speedy coming. He informed his hearers that Peter the Hermit who was the original promoter of the Crusades was a believer in the coming of Christ in the year 1000, and that he preached up this movement in order to get the land of Palestine ready for that event. Yet it is a historical fact that Peter the Hermit first preached up the Crusades at the council of Clermont in the year 1095 ; and that that council with the pope at his head originated that terrible war between the nations of Europe and the Mahometans.
See Bower's History of the Popes Vol. 2, and in fact any extended history of that time.
But this was a small matter compared with the ridicule that he cast upon the Bible. He did this, as he said, to show the absurdity of our system of interpretation. Then he told the audience that if Genesis 1, 1 were literally translated it would read thus: "In the beginning the gnarled or knotty ones carved out the heavens and the earth." And he further informed the people that if the books of Moses were taken literally they were nothing but polytheism, i. e., heathenism. He told them also that having heard our arguments from the prophecies he was more convinced than ever that the coming of Christ is many thousand years in the future.
This discourse was replied to the next morning. The professor then proposed a discussion of the immortality subject. I told him that I would accept the proposition but should require him inasmuch as he had informed the people that there was nothing to our view of the nearness of Christ's advent to meet us on the second and seventh of Daniel; and that he might take this either before or after the immortality theme as he should choose. He refused to touch this subject, i. e., the prophecy of the great image, and the four great beasts, saying that he cared nothing for the matter. I replied that he could not be let off in that way; for he had told the people that he had heard us at length on the subject once, and that our views were false. I further said that if he had no reasons to offer for this, if he would frankly acknowledge that fact I would ask no more, but would proceed at once to the discussion of the immortality subject; but that if he had reasons for what he had said on the prophecies we insisted that he should produce those reasons, and that as professor of history he was just the man to do it. He would listen to nothing of the kind, and thus the discussion failed.
One sad impression has been strongly fastened upon my mind, viz., that the S. D. Baptists have not only lost sight of the great mission entrusted to them to hold up to the world the Sabbath of the Lord, but that this work is no longer theirs to do. Alfred Centre with its University and learned professors is the very heart of the denomination. Yet this school of science and theology, that might be so potent in behalf of the downtrodden Sabbath truth, is, for the sake of first-day patronage — tell it not in Gath — pledged to silence on this great theme, the distinguishing truth in the denomination, and this pledge is faithfully kept!
And the able Sabbatarian ministers of this vicinity, as elsewhere in the denomination, though preaching statedley to first-day congregations, "walk with a velvety tread" around the fourth commandment. They fear that our preaching will break up their churches. One thing is evident viz., that if there be not a vital, radical reform with them in these things, such a result would be no very serious calamity to the cause of Sabbath reform.
We found in this place however, quite a number that refused to condemn us without hearing what we had to offer. Of those who heard us through the whole series of lectures, a considerable part are fully decided as to the truth. How well they will obey it remains to be seen. A few first-day people will, it is believed, keep the Sabbath of the Lord. On the whole we trust that our meeting was not in vain in the Lord, and that the fruit of it will be seen in the great day.
Bro. Taylor joined us in the early part of this meeting. Bro. Fuller left soon after this to attend to other urgent duties. Bro. Cottrell remained with the tent through the entire meeting, but is now at his own home.
J. N. ANDREWS.
Wellsville, N. Y. Aug. 4.
Meetings in Michigan.
By Joseph Bates
FROM June 30th, to July 29th, I have been visiting and holding meetings with the Seventh-day Adventist churches in Jackson, Hanover, and Tompkins in Jackson Co., Leslie and Convis, in Ingham and Calhoun Counties. In all these churches the brethren seem fully settled in the good work of Organization and Systematic Benevolence. This better order with the thinking ones, is teaching them the necessity of a closer walk with God, and of having their minds wholly disengaged from the snares and vanities of this trying time.
July 27, came to Battle Creek, where I spent a part of two days, much of the time in the Office of publication. Here again we met Bro. and Sr. White laboring at their post, surrounded with the tried and faithful ones, laboring cheerfully and diligently in their several stations, getting off, and sending out the Advent Review and Sabbath Herald, and Youth's Instructor, Sabbath Readings for Sabbath-schools, and various other works called for by parents and children to enlighten, encourage and strengthen them in the way of righteousness and truth.
This continual labor from early in the morning until late at night in all the various departments in the Office building, is of itself an indubitable proof of the rising progress of present truth associated with the third angel's message.
It is but a few years ago since the great Advent movement of 1844 brought us to the close of the 2300 days of Daniel's vision, saying "then shall the sanctuary be cleansed." Here is the connecting link of the past, with the present and future advent movement. At this period of time, the first rays of light began to dawn on the third angel's message. "Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus." Rev. xiv, 12. Thank God for the progressive work of this rising message since 1844.
Brethren and friends, if you have any lingering doubts respecting the work and commencement of this message as above stated, allow me to call your attention to the editorial, headed "The Sanctuary," in the two last numbers of the Review for July 21 and 28, continued. Read it over carefully and examine all the proof texts, and if you cannot find one objection—and I think you will not, you will be constrained to say with others, we know the 2300 days ended in 1844. With this view of the subject we may also know assuredly that we are in the time of the third angel's message, and still further, that God is moving with his people in this message to bring it to its final consummation.
July 28 and 29, visited some of the brethren, and the sick, in Otsego, Allegan Co.
Came to Monterey the 29th. enjoyed a peaceful quiet Sabbath, after which the church united in the ordinances of the Lord's house and were refreshed from his presence.
The new meeting house in Allegan has received its first coat of paint outside.
JOSEPH BATES.
Monterey, Aug. 4, 1863.
Report from Bro. Brinkerhoff.
By Wm. H. Brinkerhoff
Bro. White: Through the goodness of God I commenced improving in health soon after returning to Iowa, and on the thirteenth of July started from my home in Lisbon to visit the churches in Southern Iowa. Met with the Knoxville Church, Sabbath, the 18th, and had a good attendance. There are some differences existing among the brethren here, which weaken the church much, and unless the brethren arouse with renewed energy and cry mightily to God for help, these troubles will remain to wound and destroy souls. Some feel the need of living nearer to God.
On Thursday the 23d, I went to Reusau and commenced a series of meetings there. Found those who professed to be looking for the coming of Jesus in a woeful condition. They had not had meetings for some time. Never have I seen a company professing to love the truth so buffeted and persecuted, not for righteousness' sake, nor by the world, but by themselves. Oh when will the time come, that the brethren will live in such a manner that the channel of persecution will change, and instead of coming from the church, come from the world.
Brethren, if you endure suffering on account of your wrongs, do you think it will be a benefit to you? Read 1 Peter ii, 19-21. We labored hard to point out to the church that we are living down in the time of the end; that we are in the time of Judgment: that we must afflict94our souls and live in such a manner that we can gain strength; or in these days of peril, we shall fail to rise no more. On the 26th we had a meeting for the purpose of seeing if the troubles could not be adjusted. As most of the church had fallen into darkness and committed wrongs, we urged upon the brethren to lay aside all differences, to forgive all in the past and by the help of the Lord to again press forward unitedly.
The Lord helped us in giving the straight testimony, and praise to his name, all troubles were adjusted without having a church trial. Brethren had again a forgiving and confessing spirit and four more came into the organization. If these brethren will have a burden for themselves and strive each one to examine self they will avoid much trouble.
On Friday the 31st, started for the Eddyville quarterly meeting. A goodly number of brethren from the churches around were present. We had good freedom in presenting the solemn truths that are to prepare us to stand in these days. On Sabbath afternoon we could not go to meeting, on account of ill health; but with this exception we had strength sufficient for the meetings. There was some darkness at this meeting principally brought there by those who came from abroad who are not in fellowship with the body, and by a few who claim to have fellowship. On the evening after the Sabbath we felt it to be duty to hear a testimony which caused some few to develop a very bad spirit and refuse to attend our last meeting. We felt deeply grieved at the wrongs we saw and though we have been deeply wounded by those who should stand with us, yet we plainly saw our duty and did it in the fear of God. The church, as a church, received the testimony and thought it was what was needed.
On Sunday afternoon we went to the Des Moines river, and baptized four. At night we repaired to the house of Bro. Howell and attended to the ordinances. We had a joyful time; and when we came to feet washing our hearts were full of the love of God, and we rejoiced much in this love.
On Monday we returned to Knoxville, and on next Friday we go to Sandyville. My health is such that by resting during the middle of the week I can have strength to preach on Sabbath and Sunday.
The anti-organization friends here have had a minister to visit them. He came and preached his Age to come theory which caused confusion in the camp. Last Sabbath he had an audience of twenty-five and on Sunday thirteen including little children, some that were anxious to have a minister come and tear the truth we possess in pieces, were woefully disappointed, and instead of challenging us to discuss our views seem quite sore over their failure. Their Elder told me he was around to ascertain their strength and said that they were going to commence publishing a paper in Michigan, upon the same basis as the Messenger of Truth; and the old friends of that party were in this. I thought that it had a poor precedent, and would be likely to meet the same fate. I want to do my whole duty in the message. Pray for me.
WM. H. BRINKERHOFF.
The State of the Dead.
By B. F. Snook
Where are the dead? is a question which is easily solved if we are willing to receive the light communicated in the holy Scriptures. But if we should appeal to the creeds and writings of men for light, a more perplexing question could not be asked.
1. We will examine the teachings of the popular churches, on their supposition that the dead are in heaven and hell. The following lines from the poet will express their faith on this point:
> “Where are the dead? in heaven or hell,
> Their disembodied spirits dwell.”
This is the faith of all Protestantism, with but few exceptions. One party preaches that the dead go immediately to heaven and hell, but that they will return to earth again in the resurrection to be re-united with their bodies. Another party preaches that they will never return to earth again, and hence deny, in toto, the doctrine of the resurrection.
We will now show that this whole system of so-called theology, is rather a system of demonology; for it is diametrically opposed to the plain teaching of the Bible. The Son of God is better authority than all the world of theologians. He says, “And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.” John iii, 13. No man hath ascended up to heaven. This expression forbids the idea that the dead had gone to heaven. There is no difficulty in reference to the case of Enoch and Elijah; for they did not die, but were translated that they should not see death. His testimony in another place is equally strong. Addressing the Pharisees and chief priests he said, “Yet a little while I am with you, and then I go unto Him that sent me.” “Ye shall seek me and shall not find me; and where I am, thither ye cannot come.” Chap. vii, 33, 34. “Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins; whither I go ye cannot come.” Chap. viii, 21. This settles the question so far as the wicked are concerned, Universalism to the contrary notwithstanding. But says the objector, This only refers to the ungodly, and is not proof that the righteous do not go to heaven at death. Very well. We will give you something that does prove that even they can no more go to heaven at death than can the wicked Jews. “Little children, yet a little while I am with you; ye shall seek me, and as I said unto the Jews, Whither I go ye cannot come, so now I say to you.” Chap. xiii, 33. This is sufficiently plain for any one who honestly desires the truth.
2. We will in the next place affirm the following proposition:
The dead are down in sheol, in the earth, in the seas, and in a state of ignorance, darkness, and silence.
1st. Sheol is a Hebrew word, and is used to designate the state, rather than the place, of the dead. Its location is represented as being down, and not upward. Jacob said, when speaking of his death, “For I will go down into the grave (sheol) unto my son, mourning.” Gen. xxxvii, 35. “They spend their days in wealth, and in a moment go down to the grave” (sheol). Job xxi, 33. This shows that both the good and bad go to sheol. “Let death seize upon them, and let them go down quick into the grave (sheol); for wickedness is in their dwellings, and among them.” Ps. lv, 15. “Her house is the way to hell (sheol), going down to the chambers of death.” Prov. vii, 27. “The way of life is above to the wise; that he may depart from hell (sheol) beneath.” Chap. xv, 24. These scriptures are sufficient for the proof of the location of sheol, the state of the dead; that it is down and not up. Besides the above, see also Job xvii, 16; Eze. xxxi, 17.
The advocates of immortal-soulism teach that sheol is the place or receptacle of departed spirits. We have proved that both the righteous and wicked go there in death. Do these immortal souls all live in union together in sheol? Oh no. They tell us that there are two apartments there, Paradise and Tartarus; one for one class, and the other for the other. Very well. Is this all? We will now show that there is at least a third party in the same place. The brutes are there, “Like sheep they are laid in the grave (sheol).” Ps. xlix, 14. Death shall feed on them, and the upright shall have dominion over them in the morning, and their beauty shall consume in the grave (sheol) from their dwellings. But God shall redeem my soul from the power of the grave, (sheol) for he shall receive me.” Verse 15.
Here we learn, 1. That brutes are in sheol. 2. That there is a consuming going on there. 3. That death feeds on all who are in sheol. From the above we conclude, (1.) That if sheol is a receptacle for the immortal souls of men, it also receives the immortal souls of sheep. (2.) That as there are but two apartments there, the souls of men and brutes roam about indiscriminately together. (3.) That as death feeds upon those in sheol, all who are there will sooner or later be consumed. So much for this view.
2d. We will in the next place, show, that all who are in sheol, are in a state of silence and darkness. Job says, “Why died I not from the womb? For now should I have lain still and been quiet. I should have slept; then I had been at rest, with kings and counsellors of the earth, which built desolate places for themselves; or as an hidden untimely birth, I had not been: as infants which never saw light. There the wicked cease from troubling and the weary are at rest. There the prisoners rest together; they hear not the voice of the oppressor. The small and the great are there; and the servant is free from his master. Job iii, 11–19. How different was the hope of Job from that now entertained by Baptists, Methodists, Presbyterians, Spiritualists, Universalists, or Mormons!
Hear him again, “For there is hope of a tree if it be cut down, that it will sprout again, and that the tender branch thereof will not cease. But man dieth and wasteth away; yea, man giveth up the ghost and where is he?” “So man lieth down and riseth not till the heavens be no more, they shall not awake nor be raised out of their sleep.” Chap. xiv, 7–12. “If a man die, shall he live again? All the days of my appointed time will I wait till my change come.” Verse 14. Job, where will you wait till you receive this change? “If I wait, the grave (sheol) is my house, I have made my bed in darkness.” Job then hoped to wait in the receptacle of immortal souls did he? Job please tell us who your companions are in sheol, the place of immortal souls. “I said to corruption, thou art my father; to the worm, thou art my mother.” Please tell us Job, whether you will be in a land of immortal souls while you are waiting in sheol? “They shall go down to the bars of the pit, when our rest together is in the dust. Chap. xvii, 13, 16. We now see at once, that if the immortal soul goes to sheol, it is in the dust consumed by worms and is in a state of corruption.
3. We will show, thirdly, that sheol is a place of total unconsciousness. “For the living know that they shall die, but the dead know not anything.” Eccl. ix, 5. The living are here contrasted with the dead. The same ones who know or have knowledge, while they are living, in death know not anything. Neither have they any more a reward. Also their love and their hatred, and their envy is now perished. Hence those in sheol are neither happy nor miserable; for they neither love nor hate. “Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom in the grave (sheol) whither thou goest. Eccl. ix, 10. This testimony proves, as clear as a sunbeam, that the inmates of sheol are not only in a state of unconsciousness, but that they neither love nor hate, enjoy their reward, nor suffer any punishment. Here they all rest together, awaiting the dawn of the last day to them. The righteous wait till their final change shall come. Job, xiv, 14. And the wicked are there reserved unto the day of judgment to be punished.