Spirit of the age. [volume] (Woodstock, Vt.) 1845-1913, 1877-12-26


tempted to prove that they do, but, as
usual, take it for granted.
/. | remark the Bible clearly teach
es two different ressurrections s-one
in this world, the raising up of the
spiritually or morally dead into spirit
ual lite and another in the future
world, after natural death, being the
transfer of the immortal soul or spirit
from this mortal state into an immor-
tai state, being also made spiritually
alive in Christ. The one is in this
world the other in the future state.
Now, the question IS, to which of these
two different resurreclions do these
two passages properly belong? l
premise that | do not believe in the
resurrection of our material bodies, at
all, out of the literal graves. In my
judgment, we are either raised up into
the immortal state in the spiritual
bodies we how have, or else the spirit
puts OH spiritual body after death.
In either case the resurrection body is
spiritual body. | am sure that 1st
Cor, 18th chapter, does not teach the
resurrection OF our material bodies.
Pail says, 'thou sowest not that body
that shall be" as is the case in sowing
grain. He also says, "there is nat
ural body, and there is a spiritual
body'-''that flesh and blood can not
inherit the kingdom of God there,
neither do the corruption or impurity
inherit interruption" He says moth
ing OF two classes, the righteous and
the wicked after 'all are made alive
in Christ" All are raised in glory
and power = all are heavenly-all
"bear the image Of the heavenly"
9. The resurrection in the future
world is from hudcs, the invisible
abode OF all the dead that is, of all
the spirits ofall the departed. 1t is
universal. The resurrection in John
S: 20 is not from hndes the middln
state between death and the resurrec-
tion-but from mnemeion, the graves
or tombs. Now, there are millions of
human beings that never were and
never will be in the tombs. This is
no resurrection of infants, but only of
those who have done either good or
evil, or both but infants have never
done either good or evil mean all
those who die before they come to
years of moral accountability. Nearly
half the human race belong to this
class, who have neither done good nor
evil in this world.
But, the most conclusive evidence
is furnished by the context of John
5: 20, and 20. The oath verse de-
clares that He that believeth on Jesus
hath everlasting life, and shall not
come into condemnation but is pass
ed from death unto life. Verify,
verify, | say unto you, the hour is
coming and now is, when the dead
shall hear the voice of the Son of
God, and they that hear" (give heed
and believe) shall live" This is evi-
dently resurrection of the spiritually
dead in this world. We think the
same subject ard the same kind of
resurrection is continued IN verses 28
and 20.
In the 37th chapter Of Ezekiel we
find what is called the vision of the
valley OF dry bones ard it is said in
verse 11th, "these bones are or signi.
fly the house of Israel fguratively so.
"Thus saith The Lord God, Behold, o
my people, I will open your graves,
and cause you to come up out OF yonr
graves and bring you into the land
of Israel. 'And ye shall know that |
am theELord when l have opened
your graves, O, my people, and
brought you up out Of your graves.
And | will put my spirit i'll you, and |
shall place you in your own land
Every reasonable mind must see that
these "dry bones and the term
"graves" are here use fguratively to
represent the low, degraded, destroy
ed condition of the House Of Israel, and
their being brought out Of their graves
signifies their elevation into a higher
and better state, either in a political
or moral sense. The word "graves"
here used Is not hadeS in the septua-
gint, but the same word that is found
in John 5: 28. There are many
graves, but there is but one Hades,
the state or place Of all the dead /;
hence, we never find hadeS used in the
plural. Hades is the future state, be-
tween death and the resurrection,
hence, the resurrection in the future