CONTENTS

PREFACE
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CHAPTER ONE - 

THE INTERMEDIATE STATE
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CHAPTER TWO - 

THE TERM SOUL IS APPLIED TO THE ANIMAL CREATION IN GENERAL
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CHAPTER THREE - 

THE ORIGINAL TERMS NESME, RUAH, PSYCHE, AND PNEUMA, TRANSLATED 'SOUL' AND 'SPIRIT' MEAN BREATH OF LIFE
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CHAPTER FOUR - 

THE BIBLE TEACHES THAT MAN, THE SOUL, AS WELL AS THE BODY DIES
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CHAPTER FIVE - 

THE BIBLE TEACHES THAT MAN IS DEPENDENT UPON HIS RESURRECTION FOR ALL FUTURE EXISTENCE
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CHAPTER SIX - 

THE BIBLE TEACHES THAT THE SAINTS ARE TO WAIT FOR FUTURE GLORY UNTIL JESUS COMES TO BE GLORIFIED IN HIS KINGDOM
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CHAPTER SEVEN -

​BECAUSE IT IS WRITTEN THAT THE INHERITANCE OF THE SAINTS IS 'RESERVED IN HEAVEN'  IT IS SUPPOSED THAT BELIEVERS GO THERE AT DEATH TO GAIN IT
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CHAPTER EIGHT - 

THE SAINTS WILL NOT BE PRESENTED BEFORE THE PRESENCE OF GOD OR UNTO JESUS CHRIST UNTIL THE RESURRECTION FROM THE GRAVE
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CHAPTER NINE - 

THE APOSTOLIC EXHORTATIONS ARE ENFORCED, NOT BY THE CONSIDERATION OF ANY JUDGMENT AT DEATH, BUT BY THE COMING OF OUR LORD
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CHAPTER TEN - 

THE APOSTLES JOYFULLY EXPECTED TO MEET THEIR BRETHREN, NOT IN THE INTERMEDIATE STATE, BUT AT THE COMING OF CHRIST
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CHAPTER ELEVEN - 

MANY LONG SINCE DEAD, WILL NOT KNOW THEIR DOOM UNTIL CHRIST COMES
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CHAPTER TWELVE - 

OBJECTIONS CONSIDERED
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NOTE

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NOTE

OBJECTIONS CONSIDERED
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HE learned George Campbell, in his preliminary dissertations to the Gospels, remarks on the original words, SHEOL and HADES. “It appears at present (he observes) to be the prevailing opinion among critics, that the term, at least in the Old Testament, means no more than keber, grave or sepulchre.” He admits that it often means this, but thinks that it denotes “the state or place of (conscious) departed souls.” He quotes  Job 11:7,8,9  Mt 11:23, &c., to prove that the terms express the “lowest” depths, which a grave does not: an additional proof, it appears, that it cannot denote a state of conscious felicity, being in these very passages contrasted with heaven, to which the saints are supposed by many to ascend at death. He also remarks, “It is plain that, in the Old Testament, the most profound silence is observed in regard to the state of the deceased, their joys, or sorrows, happiness or misery. It is represented to us rather by negative qualities than by positive, by its silence, its darkness, its being inaccessible, unless by preternatural means, to the living, and their ignorance about it. Thus much in general seems always to have been presumed concerning it, that it is not a state of activity adapted for exertion, or indeed for the accomplishment of any important purpose, good or bad.”

If the departed saints are in a state of consciousness in the “lowest depths of the earth, in “silence” and darkness, not engaged in any good purpose, I hope my Christian brethren will not consider me as worthy of many stripes, for attempting to deprive them of such “glory.”

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