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glorious Lord." He is "unto us a place of broad rivers and streams"-streams of love, joy, peace, happiness, and "pleasures forevermore." Jesus Christ is our life, our light, "the bright and morning star," which illuminates our rugged pathway through this dark world of sin; the "lily of the valley,' "the rose of Sharon," blooming in our souls, sending a sweet fragrance to all around, until the desert is made to blossom as the rose. "The one altogether lovely, the fairest among ten thousand," living in us, walking in us, comforting our hearts, renewing our strength, our refuge, our "all and in all." Reader, "this is eternal life," a blessed condition of the soul. Let me here introduce for the remainder of this chapter the following clear argument quoted from another writer:

"'Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, but is now made manifest by the appearing of our Savior Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel.' 2 Tim. 1:9, 10. He has abolished spiritual death by giving life to the soul; life which is freedom from sin, the cause of death; and the possession of divine favor and peace, which is life-yea, the very indwelling of Christ, who is our life. And he has abolished all the dread of natural death by bringing to light the immortality of the soul. The fact that the inner or

real man does not perish with the body, but enjoys a more glorious presence with the Lord after the earthly house is dissolved, abolishes the terrors of death. The sting of death is sin. But the blood of Christ cleanseth us from all sin and the Holy Spirit quickens the soul into such a precious knowledge of our eternal life, and spirit's immortality, that death, so much dreaded before, is now entirely abolished. This victory over death is not by the impartation of immortality to the soul, but only bringing fully to light, by the gospel, that the soul is immortal.

"Through the gospel, salvation, and illumination of the Spirit of God, there has been brought to light that which was always true; viz., that the soul is immortal. But, like many other great truths, it was not as clearly revealed in the Old Testament as in the New. In the name of Jesus we maintain that this is a positive proof of man's immortal spirit. If man, in his spiritual nature, were not immortal, there would be no immortality to bring to light in him. If immortality is conditional and only imparted by divine grace, the Word would read that God gave immortality. But the testimony of Heaven is, that he brought to light that which existed.

"Mr. Wilson, the translator of the Emphatic Diaglott, was a first-day Adventist; hence believed in soul-sleeping. He translated it: 'Who hath illustrated life and incorruptibility.' But in the direct from the Greek he renders it correctly, 'Hath illuminated.' Could Christ illuminate a thing that does

not exist? That this is correct, we can make plain by an appeal to the original word. It is photisantos. Its root is phos, which means light, and occurs in such texts as Mat. 4:16; 5: 14, 16; John 1:4,5,7, 8,9. That photisantos means having illuminated or shed light on something, will be made plain by examining its use. 'Will bring to light [photizo] the hidden things of darkness.' 1 Cor. 4:5. "The shining of a candle doth give light [photizo].' Luke 11:36. 'The earth was lightened [photizo] with his glory.' Rev. 18:1. 'The glory of God did lighten [photizo] it.' Rev. 21:23. Photizo is clearly seen to mean to lighten, and as surely photisantos means 'having lightened' or 'having illuminated,' 'hath brought immortality to light.'

"Most people who hold that the soul is only conditionally immortal, that it is imparted to it in salvation or in the resurrection, etc., confound a condition of the soul with its nature; namely, they see a transition from death unto life by the grace of God, and with this life they identify the soul's immortality. But this is confusion and error. Spiritual death incurred by sin is only a condition of the soul. It still lives, as we have proved by the Word. The sinner is still conscious of the moral law written in man's being, is conscious that all actions are good or bad; and since, as we have proved, it is the soul that sins, he yet has a conscious soul.

"Spiritual death is a forfeiture of righteousness and God's favor and peace, not a destruction of the con

scious moral being or of the soul in man. It is only a consciousness of the wretched condition of the soul. So spiritual life in Christ Jesus is not the impartation of an indestructible nature to the spirit or soul of man; for that only and essentially is the nature of any spirit. But it is a change of the condition of that immortal element in man, its restoration to divine favor, righteousness, and peace. Death, the fruit of the soul's sin, is so called because it separates man from the enjoyment and glory of God. He is dead to the object of his creation. Life, given by the Word and Spirit of God, reunites the soul to God and makes it alive to his glory. But immortality is an inherent and inseparable nature or property of all spirits. So there is a vast difference between zoen ('life,' 'motion,' 'activity,' the ability to act in harmony with the divine will) and athanasia ('deathlessness,' 'immortality'). The former, when applied to the soul, is a moral condition; the latter describes an endless condition, that which is in its nature imperishable.

"That the soul does not pass a period of unconscious slumber between death and the resurrection is also positively proved by such scriptures as the following: 'Verily, verily, I say unto you, He that believeth: on me hath everlasting life. I am that bread of life. Your fathers did eat manna in the wilderness, and are dead. This is the bread which cometh down from heaven, that a man may eat thereof, and not die. I am the living bread which came down from heaven:

if any man eat of this bread, he shall live forever: and the bread that I will give him is my flesh, which I will give for the life of the world.' John 6:47-51.

"Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day.' John 6:54. 'Whosoever liveth and believeth in me shall never die.' John 11:26.

"Eternal life signifies life, action, and conscious enjoyment in the service and favor of God, without end or termination. We here possess this life (see 1 John 5:11; 1 John 3: 14), and if we hold out faithful we 'shall never die,' 'shall not die,' but 'live forever.' This implies that there shall be no interruption of this spiritual enjoyment. Yet, the death of the body is clearly implied in the same text; for, saith the Lord, 'I will raise him up at the last day.' How reconcile the two facts, he shall 'live forever,' shall 'never die,' and yet shall die and go to the grave, if we do not recognize the fact that man is 'both spirit and body' 1 Cor. 7:34. On any other basis the Word of God contradicts itself. But, all taken together, there is no conflict. To 'live forever' and 'never die' is true of the inner man, the soul; while the death and resurrection pertain to the body, the outer man.

"Nothing but an utter subversion of the inspired Book can give countenance to the gloomy and debasing doctrine that all of man goes into the grave and remains unconscious until the resurrection. In fact,

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