iWAR IN HEAVEN.
DISQUISITION, BIBLICAL AND RATIONAL,
CON-CERNING
Angels, Devils, and Men,
AND THE
CREATION, FALL, AND REDENMPTION OF THE IHUMAN SOUL
"Many shall run to and fro, and knowledge shall be increased."-DANIEL, 12: 4.
"For there is nothing covered, that shall not be revealed; and hid, that shall not be
known." —IATT. 10; 26.
BY JAMES P. SIMMONS,
Lawrenceville, Georgia.
CINCINNATI:
ROBERT CLARKE & CO., PRINTERS.
1871.




Entered aceording to Act of Congress, prior to July 8, in the year 1870, b2y
JAMES P. SIMMONS,
In the Clerk's Office of the District Court of the United States for the Northern District of
Georgia; and before publication, entered and copies deposited in the office of
Librarian of. Congress at Washington, as provided by law.
IsJ~




PREFACE.
IT iS considered, by the writer, due alike to the reader and himself
that a brief statement of the circumstances under which the peculiar
views in the following pages presented were first, by him, conceived.
Having been blest with Christian parents, who required of all their
children, as soon as they were able to do so, that each should read a
prescribed portion of the Sacred Scriptures on every Sabbath, he
acquired, in early life, a habit of frequent and careful reading of that
goodBook, and which grew with his growth and strengthened with
his strength. At the early age of seventeen, he united with the Church
of Christ. When about twenty-one years old, the little society of
which he was a member dissolved for want of numbers sufficient to
work efficiently, and each member was furnished with a letter of dismission. He had already engaged in the practice of his profession,
and within a few years became so completely absorbed in such duties,
and in the care of an increasing family, that he found but little time,
Sundays only excepted, for theological reading. For some thirteen
years he held such Church letter, and was deprived of all those blessed
privileges and safeguards which can only be found inside of regular
Church membership.
As is usual with young Christians who suffer themselves too much
involved in the cares and business of this world, he became far too
careless of his dearest interest. His mind was led off and off from the
subject of religion; his attention to private devotion and public worship grew less and less, and, as a natural sequence, he began to doubt
the truth of first one, then of another, and yet another, and so on,
of the fundamental doctrines of our holy religion, until he had neared
the awful whirlpool of infidelity.
It may be well, even here, to mention a few of the questions which
gave him great trouble. 1. The doctrine of original sin, and the consequent total depravity of man. 2. Of eternal punishment in HELL
of all who do not repent and believe the Gospel; and, 3. Of the necessity of Jesus Christ, being himself God, coming into the world and
suffering as he did, for our redemption.
These and other kindred truths were not only admitted by all orthodox Christians, but appeared from the most careful reading to be clearly
taught by the pen of Inspiration; yet they struck his mind as wonderfully strange, to say the best for them. How it was that the Great




iv                         PREFACE.
Omniscient, Omnipotent, and All-merciful Creator of the universe-of
man and Satan-should create this world, asit was, in all its primeval
beauty, and make Adam, and of him Eve, perfect, holy, and pure as
they were before their fall, and prepare for them a home-AN EDENany tolerable description of which defies all created power-and put
them there subject only to the law of their own will, with one single
exception only, and that of easy observance; and that Ie should have
permitted Satan, a creature of His own power and fully subject to His
control, to beguile, deceive, and utterly ruin that hitherto innocent,
confiding, and happy pair, I could not understand. Why it was that
we of this remote age, as well as those of all subsequent and future
ages of the world, should be held, by a just and merciful God, so far
responsible for their sin as to be doomed to that eternal punishment
denounced against all, save the elect few, how uprightly, morally, and
honestly soever they might live, was, to my mind at least, very mysterious.
After the perfect work of God had been so unaccountably marred
by the vile touch of the devil, I could not comprehend why it became
necessary that an atonement should be made at such cost.
He could, simply by an act of His will, have pardoned that sin and
purified the fountains of life so perfectly, that the whole Adamic race
would have been as pure, holy, and good as the angels of heaven, and
thereby not only have thwarted the whole scheme of Satan, and
achieved a glorious victory over IIis enemy, but have averted all the
ensuing calamities which have befallen this sin-smitten world.
Oppressed with such doubts, I became seriously alarmed about my
own spiritual condition, and plied myself with renewed anxiety and
zeal to searching the Scriptures in quest of more light. All my labors
in that direction, had been for years unsuccessful. My mind was but
the more vexed, and my fears the more aroused, until, as intimated
above, I was closely verging upon infidelity.
Under these fearful circumstances, I was one Sabbath evening alone
in my room, engaged carefully and prayerfully reading the Apocalypse. I read: " And there was war in heaven: Michael and his angels
fought against the dragon; and the dragon fought and his angels, and
prevailed not; neither was their place found any more in heaven. And
the great dragon was cast out, that old serpent, called the Devil, and
Satan, which deceiveth the whole world: he was cast out into the
earth, and his angels were cast out with him," etc. As I so read, the
great truth, which is considered in the following pages, as lightning,
flashed upon my mind.
The Apostle Paul, after his memorable trip to Damascus, could have
fully appreciated my feelings on that occasion; but I can not describe
them. I closed the book, and gave myself up, for once, to honest thought.
Such an idea had never crossed my mind before, although I had often
read that chapter. In quick succession, such questions and answers




PREFACE.                            V
flitted across my mind, as: Can it be so? Impossible! or everybody
would have so understood it long since. But, what else can it mean?
I read it over again and again, and then turned rapidly to the several
passages noted in the margin, where the same names appeared, or similar language was used. I saw clearly that if the impression then upon
my mind as to the meaning of that Scripture was true, all such doubts
and difficulties were together and at once removed. In that view, I
could readily understand why all these things were so.
The next resolve was to make a thorough examination of that question. For more than three years, all the time I could snatch fiorn my
business engagements was employed in that inquiry. The Bible, from
first to last, was critically examined, and notes entered in a blank
book (which is now before me), of such passages as appeared to bear
upon it. Such other helps as came within my reach were also brought
into requisition.  And the result was, I became satisfied that the solemn
impression so made upon my mind was but the fearful truth of the
case.
My troubled soul was at ease, I then could believe all the important
truths taught in the Bible, and give a reason for my faith. During all
that time I had not communicated to any human being even the fact
that I entertained such views. The note book mentioned had been
carefully concealed from every eye but my own.
Another subject of doubt soon beset me. That was, as to whether
I should give the result of my labors to my fellow-prisoners, or keep
them to myself, as theretofore. On that question I have bestowed the
most anxious thought for many years. My desire was and is, to do
my duty withqut regard to consequences, as to myself.
In July, 1852, I published an article in a religious paper of this State,
headed, "AANGELS, DEVILS, AND MEN-," and over the anonymous signature,
"L:IYAIA.N," in which a number of naked and crude propositions were
submitted with references to such passages of Scripture as it was
thought might lead to an investigation of the subject. But, beyond a
bewildered sort of notice by the editor, I heard no more of it. About
the same time I communicated the simple fact that I entertained such
opinions to a few friends, but under the most stringent obligations to
inform no one. else that I had done so. With that, for a great while,
I felt disposed to let the matter rest where the Bible leaves it. More
serious impressions and anxious thought of late years have, however,
satisfied me that I should give the world the humble offering, though
poor it may be, of my faith, with the leading reasons for it upon this
subject, and which I esteem as second in importance to but one other.
Convictions of duty require no less, more I can not do.
A newspaper article having failed to direct public attention to the
theory herein presented, I have concluded to pursue a middle ground
between that and a full argument, as preferable to either. A careful
arrangement and analysis, with a fair construction and application of




Vi                        PREFACE.
all the Scriptures, under the surface of which this important truth lies
concealed from the careless reader, would necessarliy fill a volume of
such bulk that it would only be read by comparatively; few while
but a brief treatise would be cheap, could be soon read, and yet
may prove sufficient to satisfy many, and put others fairly on the way
to a more perfect investigation of the subject in its totality.
With these statements in explanation, dear reader, and without
other apology, I proceed, invoking the aid of my heavenly Master, to
the task which lies before me, and hopefully leave all the issues with
Him, who, knowing all the facts, will judge between us righteously.




CONTENTS.
CHAPTER I.
Introduction-The Four Different Theories of the Soul -The Fifth
Proposed-Caution to the Reader-Motives for this Writing-Causes
of Difference of Opinion —King James' Version of the Bible-Copyists
-Rules of Construction-Peculiar Style of Sacred Writers-Dangers
of  being  Deceived...................................................................  9
CHAPTER II
Different Theories of the Soul Considered-Immortality of-Views of the
Pre-existiani, of the Creatiani, and Traduciani-Neither Sufficiently
Accounts for the Depravity of Man................................   22
CHAPTER III.
The Whole Subject Divided and Arranged under Ten Heads-Atheism
Considered-Its Origin-Authenticity of the Old and New Testament
Scriptures-Jesus the Christ..................................................... 36
CHAPTER IV.
Second Proposition-The Heavens Created and Inhabited before this
World —Mosaic History Refers alone to this Creation —Consists with
Science-Adam  Formed-When Eve was Made-Angels Existed before..............................................................  50
CHAPTER V.
The Same Subject Continued —Nature and Extent of Inspiration-Class
from  which  Inspired  Men  were  Chosen-Evidence that Angels
Existed before the Creation of the World, Scriptural, Rational-Conclusion........................., G3
CIIAPTER VI.
Third Proposition-All Created Holy-Free-will-Predestination-Christians Persecuting each other-Charity Commended-Temper of Disputants Mfoderating.................................................................'75
CHAPTER VII.
WVar in Heaven —Dr. A. Clark's Analysis of the Apocalypse-How  the
Emblems have been Construed-Satan the Real Anti-Christ-Rev.
12: 7 to 17, Quoted-Three Questions Asked and Considered-Identity




vi ii                         CONTENTS.
of Michael and Christ-Of the Dragon with Satan —Dr. Gill and Mr.
hIenrv as to AMichael-An Adventure-Literal Construction-Great
Mien Deceive Themselves-The Dragon and his Angels —Dark Questions  put................................................................................    88
CHAPTER VIII.
Same Subject Continued-This Scripture to be Literally Construed-Mysterious and Figurative, yet True-So Construed Consists with other
Scriptures-Satan Known byv Various Titles-Of Fallen Angels —Tartarus, What and Where-Hades-Hell-Nature of that War-General.View of Rev. 12-Double Interpretation of Emblems-PersecutionsNow restained by Law, and how at present carried on................ 102
CHAPTER IX.
Subject Stated-Covenant of Redemption-Made after the Fall of Angels
-Why after that-For whom Made —For the Lost or New Creatures?
— Proof of such Covenant-Vicarlious —Christ Representing ManTerms Liberal and Prudential-Will be Approved by the Lost —Made
before this World —Hermas Clear —Sustained by Paul and othersDevils knew Christ —Kingdom  Prepared for the Faithful, and When
-Part of the Covenant Scheme-The Mission of Messiah-A Question
Proounded........................................................ 116
CHAPTER X.
Covenant of Redemption-Condition of Fallen Angels —They as likely to
Repent as we-Their Case Compared with ours-World Created by
Jesus Christ-To Destroy the Works of the Devil-What Works of
his are to be Destroyed-Lost Spirits to be Reclaimed-Who were
Deceived by Sattn —How far he is Chargeable-Wah:   t Man is —Iopeful Future-When the World was Created-Its Perishing NatureBetter Adapted to a Temporary Use on that Account-Why it is soWVhat if Man had not Sinned-God never DisDapointed............... 129
CHAPTER XI.
Seventh Proposition-The Soul of MSan a Fallen Angel-If Taught in the
Biblce, why not Discovered before? —A  Full Knowledge of our Condition would have Defeated God's Scheme of Probation —His Mercies
Extended to the Penitent only-Some of Them may have RepentedCharacter of the War in Heaven-Different Shades of Guilt Probable
-Revelation Progressive-Always just Sufficient-Wbhy Secret Things
Should now be Revealed-Science Advancing-Revelation must keep
Pace with it-If this be Error neither God nor Satan will Favor itAnd why-If Truth, it will Prevail-A Safe Doctrine................. 143
CHAPTER XII.
The Same Ccontinued-Scriptural Evidences-M-Iosaic Account ConsideredSpirit Breathed into Adalm one of the Lost —Man's Spiritual Eyes Closed
and Memory Suspended-I Cor. 15 Considered in Connection with




CONTENTS.                             ix
Mark 4-The Spirit Passes into the Body as the Grain of Corn into the
Stalk, and so Becomes Identified with it-That the Soul is not a Newly
Created Essence, but a Fallen Angel, Revealed to St. Paul-Never
Spoken of by Christ but in Parables..........................................   156
CHAPTER XIII.
The Same Subject Continued-Parables of Luke 15 Noticed-To whom
Addressed-The Surrounding Circumstances-Followed by those of
the Unjust Steward and of the Rich MIan and Lazarus in Chapter 16Parable of the Lost Sheep Continued-That of the Piece of Silver-Of
the Prodigal Son-Figurative and Literal M[eaning of Days-Secret
Things-Reluctance of Man to Repent-Other Scriptures Compared
with these Parables -Manner of Christ's Teaching-Care with which
Opinions on Leading Subjects should be made up-Our True Status in
this  W5 orld.....................................................................   170
CHAPTER XIV.
]iihth General Proposition Stated-The Relations of the Soul and Body to
each other —May Exist Separately-Samuel, Lazarus, and others
Raised from the Dead —Miracles Considered-The Soul is to the Body
what the Operator is to a Factory-The Angel which Appeared to St.
John in Patmos the Spirit of one of the Older Prophets-The Spirit of
Elijah the Prophet and of John the Baptist probably the Same-Eighth
Chapter of John noticed-Soul does not Descend with the Body from
Father  to  Son......................................................................   186
CHAPTER XV.
Mosaic History of Creation, both Literal and Figurativc —WTriy it was not
Full in the Figurative Sense-Several of the Symbolical Features Noticed-Union of Soul and Body of Adam-The Garden of Eden-Trees
of Life and Death-The River which Watered the Garden-The Employment of Adam-But One Rule Prescribed for his ObservanceCreation of Eve —Her Soul-The Temptation and Fall-The Shame and
Fear thereby Produced-The Excuses Offered-The Curse on SatanOn Eve-On Adam-The Coats of Skins —Who were Present-Expulsion from  Eden-The Cherubims and Flaming  Sword-Other
Scriptures Prove the Account of the Creation Figurative-A Passing
Remark.................................................................................  201
CHAPTER XVI.
Tenth and Last General Proposition Stated-The World not Destroved,
but Renewed at the Judgment-The Precise Time Concealed, and
5Why-Dcvils and Men All Judged Together-The Ungodly Prosper
in the World-The  Righteous are Punished here-Necessity  for
Future Retribution-But Two Classes Formed after JudgmentVarious Questions Asked-A Story and a Moral-Christ Able to Save
All —Willing to Save the Penitent and Faithful-Which the MAost
Wicked, Angels when They Fell; or Men?................................ 223




X                            CONTENTS.
CHAPTER XVII.
This Theory Compared with Others-Pre-existence of the Soul as Held by
Heathen Philosophers and Some of the Christian Fathers-The Most
Consistent with Our Sinful Nature-Erroneous Opinions of Jews and
Christians as to the Heathen-Reasons why the Gospel should be
Preached to Them-Idol Worship-Persecutions-The Holy Ghost
Teaches by Mental Impression-Has so Taught in All Ages-The
Effect of the Light Granted to Heathens and Christians Virtually the
Sane...................................................................................... 235
CHAPTER XVIII.
The Same Subject Continued-Angel Visits Common before the Advent of
Messiah-The Holy Ghost Became the Medium  of Communication
after That —He Can Instruct us when we are Awake or Asleep-A Remarkable Dream-The Jews Taught by Prophecies-Heathen by
Dreams and Mental Impressions-The Creatiani-Probable Origin of
that Theory-Neither of the Popular Views on this Subject Sustained
by the Bible-The Hypothesis of the Continued Creation of Human
Souls Considered.....................................................   251
CHAPTER XIX.
-'he Propagation of the Soul-Unphilosophical-Not within the Natural
Course of Reproduction-Inconsistencies Encountered by her Advoceates-Phrenology Introduced-Physiognomy but an Art-Analogies'between Men and Other Animals-Different Characteristics Observable
idn Families Accounted for-Various Orders of Angels and Devils-;Regular Gradations of all Classes of Creatures-For Each Spirit a
iBody Expressly Provided-Dissimilarities in the Same Family-The:Skull Accommodates Itself to the Brain-Native Depravity......... 265
CHAPTER XX.
AN APPEAL TO THE IsRAELI-TES.-Apology-Preservers of the Prophecies
and Light to Christianity-Friendly Relations Commended-Will the
Jews be Restored to Palestine?-Who are the Israel of God?-Abraham had Eight or More Sons-Converted Jews Identified with Christians-Who are not of the Seed of Abraham?-Israel to be Called by
a New Name-Ezekiel's Vision of the Dry Bones-The Two SticksThe Corn-Solomon's Temple-Lost and Driven Away-Captivity in
Egypt —The Ark —Christ both Ben-Ephraim  and Ben-David —
Michael and MAessiah-Purgatory-Saul of Tarsus..................... 278
CH APTER XXI.
Conclusion-Divinity of Jesus Christ-The War which was Begun in
Heaven is Progressing on Earth —Infants Saved and Why-God can
not Fail of His Purposes-The Aggregate Quantum of Happiness not
Diminished by the Fall of Satan-A Few Remarks on Religious
Creeds-The Evangelical Alliance-Reunion in Heaven.............. 295




WAR IN HEAVEN.
CHAPTER I.
Introductory - The Four Different Theories of the Soul — The
Fifth Proposed —Caution to the Reader -Motives for this
Vriting -- Causes of Difference of Opinion - King James'
Version of the Bible- Copyists —Rules of Construction -
Peculiar Style of Sacred Writers - Dangers of being Deceived.
HAVING, in the Preface, explained the fearful circumstances
under which the peculiar view of the human soul, which
is considered in the following pages, was first conceived and
impressed on my own mind, and referred to the Scripture,
on reading which that suggestion was first made, I proceed
to submit the same to the grave consideration of my fellowprisoners.
It appears that four different theories as to the human
soul, mind, or spirit, have been presented to the world; and
the object of this writing is to propound a fifth.
These will be severally noticed in the order in which
they are here stated, to-wit:
1. That the soul is but the rational thinking power of
man, and although superior to that of other animals, had
no previous existence, but is procreated as is the body, and
perishes with it.
2. That at the beginning of the world God created the
souls of all men, which, however, are not united to the body
till the individuals for whom they are destined are begotten
or born into the world.
3. That the soul is created at the moment when the body
is produced for its habitation.




10                TVWAR IN ITEA VET.
4. That the soul and body are alike, and together propagated by the parents, neither having had any previous existence.
The theory herein proposed is, that the souls of all men
existed before the creation of this world; that they are of
tile fallen angels, who were engged in rebellion under
Satan in heaven, and wTere by Michael and his hosts "cast
out into the earth;" and that when the body destined ftor
each is prepared, the spirit is sent to occupy it merely as a
tenement.
And now, fellow-man, let me be~ you not to fly off in a
tangent, throw away the book, and pronounce the writer a
maniac or a fool. Admit that he is both, if you wish, but
remember that although his notion may be new to you,
and strike your mind as but the fancy dream of a disordered
imagination, the subject is one of the first import to yourself. If you are yet in your sins, and my view be correct,
your condition is truly a fearful one.  You are not only a
fallen angel, but you are a devil, just fronm  Tartarus, and
on but a brief respite. Jesus Christ has called you here,
and by his Holy Spirit has met you, and is, while you read,
offering you free and. full pardon, and inviting you to accept
it and return with Him  to the blessed realms of glory.
And lie is at the same tine warning you that if you reject
the salvation which He has, at the cost of HIis own blood,
purchased and so proffers, you will, ere long, be taken from
this, your prison house, and, under strong guard, conducted
back to the place of youlr late confinement, andl there kept
in safe and close custody, "in chains under darkness," until
the great and finatl- Jud(lrnlent, and that you will then be
taken with S:.tan and atl his faithful followers, and salely
conducted to the place of eternal punishment (and whicl- is
compared to a lake perpetually burning with fire and brimstone), there to remain with him and them forever.
And if you are a Christian, the subject is by no means a
trifling one to you.  If you have determined to live f)or
Christ, and, if possible, make safe your retreat to heavell,
yet the obligations you are under to love and serve Him,
depend greatly on the service tie has rendered you   To




WAR IN HEA VEN.                    11
redeem a sinner who inherited his soul, body, and sin altogether from his first parents, although he had no control
over their. conduct, certainly lays him  under weighty oAligations to the Redeemer; but for the beloved Son of God
to leave, for the time, his seat on the right hand of the
Father in glory, and voluntarily follow a rebel angel, who
had been justly punished for his own sins by himself conmmitted in the effulgent light of heaven, down to the infernal
regions and bring him up to earth, and here meet him and
offer tip his own life as a ransom to the Father for the sins
of a devil, certainly brings the spirit so redeemed under obligations, if not more heavy, at least such as are more easily
compreh ended.
Examine the question, then, my Christian friends, with all
the care its magnitude demands; and if you find that you
have even received a greater favor from your Lord and Master than you had before suspected, let your energies be in
proportion the more aroused, and new zeal awakened within
you for the better discharge of all the sacred duties so devolved upon you.
One who received an opinion with the caution, and only
after the prolonged, laborious, and careful investigation
which the writer gave this (as stated in the Preface), will not
expect another of independent thought to accept his theory
as true, simply on reading the brief and imperfect statement
of it given above. This he does not desire. But I do wish
all, who can do so, to read what is herein said about it, and
in doing so, turn patiently to the Scriptures referred to, and
read not only the texts quoted, but look into the context
from which each is talken, and then read the whole of that
Book of Books, and see all that is therein said directly, or
which bears remotely upon the subject, and thus form an
opinion, at least worth having, if not worth giving to others.
The truth is what we all should most desire to know, and
anxiously seek after.
I have real and reasoned in search of the truth in question; and now I wish to induce, if possible, others to do the
same. If I am in error, as I may be (for I know myself to
be a fallible creature), my earnest desire is to be put right.




12               TTWAR IN HEA VEN.
And if this hypothesis be correct, I want all to know it, that
they may be the more careful to accept of pardon while it
may be found.
God knows I feel no interest in the propagation of such
error as this, if error it be. Mv life has not been that of
the devoted minister of Jesus Christ, of whom it is written:
"' How beautiful are the feet of them that preach the Gospel
of peace, and bring glad tidings of good things!"  And
again: " Even so hath the Lord ordained that they which
preach the Gospel should live of the Gospel."  I have made
my liviDng neither off the piety, simplicity, or misfortunes of
my fellow-men, but of their wickedness.
For the benefit of such as have never made the sacred
writings a study, whether from  want of inclination, or of
sufficient time from other vocations, by them esteemed of
more value, it may be well enough in this place to state
some of the chief causes of the vast differences of opinion
entertained, even by the most learned and pious men, of the
doctrines taught in the Bible. There is good reason to fear
that many persons, not worse by nature than others, and
who were endowed by the Creator with strong minds, and
some of which have also been well cultivated, as to the wisdoma of this world, have been deceived by the devil, chiefly
by false arguments drawn from the very fact that the most
wise and best men could not agree as to what the Scriptures
teach, and, being so deceived, have been put off their guard
and suffered their frail bark to be driven upon the reef of
infidelity, and thus made shipwreck of their immortal souls.
Should this little book, by chance, fall under the eye of
one who is now traveling that same highway, suffer me, my
dear friend, to whisper a word of caution into your ear, and
beseech you to pause and seriously reflect before you further go.
I am not one of those who can ask a man of sense and
reason, to blindly accept as true that which is contrary to
reason, because it is said to be taught in the Bible. On the
contrary, as a firm believer in that blessed book, and at least
a professed follower of our Lord and Savior Jesus Christ, I
am willing-aye, anxious-to submit that book to the touch




WAR I7 HfEA VEN.                  13
stone of reason. And to accept the proposition that (God
being all-wise and the true source of sound reason), if the
Bible teaches that which is unreasonable. then it is not IHis
Book.
The Scriptures are often mysterious, but that anything
taught therein is IUnreasonable, I deny. Thinking, doubting
persons have my warmest sympathies.  Hlaving traveled
that same way to an alarming point, I can feel for my friends
who are still exposed to the fatal error of skepticism. I
respect-yes, love-a man who dares to think for himself and
act upon his judgment. God made us to reflect and act
according to reason. But, is it reasonable that we should
judge of what the Bible teaches from what others siy of it?
Would it not better accord with the promptings of that reason which we, so much revere, to make for ourselves a most
anxious, honest, and critical examination of what it does
teach, and let the results of such search govern us in the
formation of our opinions?  Take up your Bible, and( read,
review, and compare one passage with another, just as the
successful law student studies Blackstone and Chitty. And,
my word for it, when you have done so, you will be satisfied,
"beyond a reasonable doubt," not only that it is true, but
that it has been the most abused, unnecessarily mystified, and
least understood of any book that has been read at all, which
has ever been written or printed in any age or language.
But to return to a notice of discrepancies between theologians. In the first place, many of the revelations which
have been made at different times, from God to man, have
been communicated in a mystic form, and for wise purposes,
which will be noticed hereinafter. Our Savior taught chiefly
by parables.  Divine truth IHe represents as a "'pearl of
great price," a treasure to be diligently sought for, and when
found, not to be cast before swine.
Many teachers of divinity, as we may fairly infer, have
not searched for that precious jewel with the necessary diligence, but have contented themselves with the more easy
process of adopting the opinions of others, as they found
them, ready cut and dried, in the text books of the various
Christian denominations to which each belonged.




14                TTIV 1R IN HEA VEN.
Another, and to us of the present age of the world, a
much greater difficulty, is to be found in the fact, that we
have not the VWord of God, as it was originally delivered by
the mouth of His prophets, or as it was first recorded by
inspired penmen; nor have we the sacred words of Jesus
Christ, as they fell frowm  His heavenly lips, or as they were
written under the guidance of the Holy Spirit.  Ours is, of
necessity, but a translation of the original Scriptures.  All
men are irnperfect; and, thelrefore, their best works must be,
like themselves, inmperfect.
I do not wish to depreciate the value of the Sacred Writincgs as we have them; they are to us above all estimation
of value. Nor do I propose to find fault with those great
and good men wvho have blessed thle \orld with their translations. Furthermore, I have no desire to see any effort
made toward displacing tile translation made under the
direction of King James, in favor of any which have, or
can be made.  It is true, we have now more men well
skilled in the oriental customs and languages than lived in
his time; we might, therefore, reasonably expect that a
general translation could now be made, which would approximate more nearly a literal rendering of the original
than that we now have.'Admit all that to be true, yet
more would, in all probability, be lost to the cause of Christ
by means of the bickerings and ill-tempered discussions,
which would inevitably arise between the partisans of the
different versions, than would be gcained from  all the improvements of that sort, which would probably be made.
The most ardent friend to truth may content himself
with the way things are now going on in that direction.
The labors of that committee have often been, and are constantly being reviewed by nien competent to the task; and
such errors as are discovered, and considered of sufficient
value to require it, are pointed out in marginal notes, comienitaries, etc. So that those who feel sufficiently anxious
about it, can now get all the light which has been shed upon
the subject.
To one who has been a close Bible reader himself, and for
the sole purpose of learning his duty there; and who has had




VWAR IN HEAVEN.                    15
neither taste nor occasion to participate in such unprofitable
(debates, looking upon them as of minor importance at most,
and who has stood as a mere "looker-on in Venice," it is
easy to see that one prime cause of the differing views of
those who conduct them, in various instances, is to be found
in imperfections of translation.
A few remarks may suffice to show, however, to any wellbalanced mind, that it is utterly impossible for human skill
to produce a correct version of the Bible in this age. Suppose an infidel, of sufficient capacity and learning, should
undertake the task. HEe is but a man, subject to the prejudices incident to our fallen nature, and liable to err, as all
others. IIe would go to work under the firm belief that
there is neither God nor Devil, Heaven nor Hell; and that
the whole Blible is nothing better than the skillful work of
bad men, who only sought,by teaching their too simple and
confiding, fellows such unreasonable and foolish notions, to
get the more perfect control of them; and by that means to
advance their own selfish and ambitious aspirations. Could
a poor, erring man, however honest of purpose he might be,
do justice to that or any other writing, of which he entertained so poor an opinion?
Take, then, a Christian man, or a commission of such,
and charge him or them with that sacred duty. None but
honest umenl could be trusted in that divine work.  If honest
and true men, they will act honestly. Will they not? Acting
honestly, of course they will give us the best rendering, in
our language, they can possibly derive from the original;
always being strictly careful to retain the true sense and actual meanring of the original as far as possible. Will they
not? Of course, they will. Then, what have we gained by
another translation? King James' committee did precisely
the same thing. They, no doubt, translated the Bible honestly, giving the real meaning just as they had been taught
to believe, and did verily believe, was the best interpretation
of every passage therein contained. But, of course, they
read and rendered in the light of their understanding. As
honest and good men, they could not have done otherwise.
What then was the result? A version of the Bible just as




16               TWAR IN HEA VEN.
near correct as was the faith of those who gave it; and
containing no more verbal or other errors than they were
unable to prevent. Can not this difficulty be obviated, it
may be asked, by selecting a commission of theologians
differing in faith?  Say a Calvanist and an Armenian, a
Unitarian and Trinitarian, a Baptist and Pedo-baptist, and,
as an umpire, add a Universalian. How would that work?
In the first place, it is not at all likely that gentlemen of the
requisite qualifications and sufficient high Christian character, of such widely differing views, could be found who
would consent to undertake the task, and if they should, we
could expect either no translation at all, or as many (at least
as to some important passages) as we have members of the
committee. They could not agree.
Inasmuch, therefore, as our present version has been generally received wherever our language is spoken, and our
people have become familiar with, and justly attached to it,
the best policy is, most probably, to let it stand as it is, for
all future time, with such corrections as have and will be
made, as already mentioned.
For myself; I confess to a fondness, approaching veneration, for the antique idiom in which our Scriptures are at
present read. That dialect is so far different from the one
employed in common conversation and modern writings, as
to give them a sort of gravity, dignity, and solemnity of
sound, which is well calculated, especially when read from
the sacred desk, to elevate the soul with the most humble
and holy aspirations to the throne of Him who presides in
heaven.
For general use, it answers very well. The large mass of
people ever have, and always will look to others, better informed than they, for Scriptural instructions. And those
who aspire to teach others can inform themselves sufficiently
well with the aid of helps already at hand. The same remark applies to such individuals as have time, and feel sufficient interest to make the effobrt for themselves.
One of the most embarrassing circumstances connected
with our version, and of quite frequent occurrence, arises
from erroneous versification and punctuation; and in sup



WA R iN IHEA VElV.                17
plying such words as were thought necessary to make sense
in some instances, and in failing to give such as are necessary in others. Competent and careful readers can, however, in most cases, make these corrections for themselves.
A fruitful source of error in all modern copies of the
Bible may, with great certainty, be traced to mistakes of
copyists. As is generally known, up to about the middle of
the fifteenth century the art of printing was unknown, and
the Bible, as well as all other books, could only be reproduced in manuscript. This was not only a very tedious and
expensive way of procuring books, but, worse than all, to
avoid mistakes would have been next to impossible. It is
said, by those who should know the facts, that there is at
least one passage in the New Testament, and to which some
sectarians attach a great deal of importance, which does not
appear, save as a marginal note, in older copies now in ex-'istence.
These remarks, I repeat, are not made for the purpose of
casting suspicion upon, or otherwise underestimating our
present version of the Sacred Scriptures, but they are made
for the sole purpose of putting all on their guard, by notifying them that such errors exist, and thereby hoping to do
some good in the way of encouraging a more thorough
search and examination, by comparison and otherwise, of
the precious truths therein revealed. In fact, I feel that
we, of the present age, are under sacred obligations of gratitude to that body of learned and good men whose arduous
labor it was, for the service they have rendered, not only
to ourselves, but future generations, in furnishing us and
them the faithful and valuable translation which they did
of Divine Revelation and Law.
There are certain rules which must be observed in the
construction of any writing, if we would attain to the true
sense and meaning. The Bible consists of two Testaments,
the Old and the New. They should be accepted and construed together, as forming but one general scheme, one
code of laws, one plan of redemption, one will.
The uninspired mind can do no better than to take rules
which have been adopted for the construction of wills by




18                TVAR IA  IfEA VENT.
the most distinguished jurists of modern times, as the last
result of the experience of all ages, and adopt them, as far
as applicable, in constructing the Divine Will.  The most
important of which are, in substance, the following, to-wit:
1. That the Will should be so construed as to carry into
effect the true intent and meaning of the Testator; and,
therefore, the construction must also be reasonable, and
agreeable to common understanding of the words used.
2. That where the intention is clear, too minute a stress be
not laid on the strict and precise signification of words.
3. That the construction must be made upon the entire
Will, and not merely upon disjointed parts of it. And,
therefore, that every part of it be (if possible) made to take
effect.
4. That if the words will bear two interpretations, one
agreeable to the general testamentary scheme, and the other
inconsistent with it, that sense is preferred which is most
agreeable thereto.
5. That every clause be so construed that all be reconciled
and stand together, if that can be done; but if there be two
clauses so totally repugnant to each other that they can not
stand together, the one first appearing is to be rejected and
the last sustained.
6. That words may be supplied in a will, in order to effect
the intention, as collected from the context.
7. That when a clause or expression, otherwise senseless
or contradictory thereto, can be rendered consistent with the
context by being transposed, that will be done.
The reasonableness of these rules is so apparent, that
comment is not considered necessary, except as to the fifth
one.
Both the Old and New Testaments, being construed together, renders that rule applicable to Biblical construction,
because the New modifies, and, in some instances, annuls the
Old and enacts different rules. For instance, the law of retaliation as laid down in Exodus 21: " Thou shalt give life
for life, eye for eye, tooth for tooth, hand for hand, foot for
foot, burning for burning, wound for wound, stripe for
stripe," was entirely reversed by our Savior; as in Matthew




WAR IN  HTEAVE N.                    19
5: 38-41: "Ye have heard that it hath been said, An eye
for an eye, and a tooth for a tooth; but I say unto you, that
ye resist not evil, but whosoever shall smite thee on thy right
cheek, turn to him  the other also," etc. By that rule, the
law, as quoted from  Exodus, must be rejected, and that, as
found in Matthew, sustained.  Considered as but municipal
laws, the same rule would apply.
The Bible is wholly unlike any other book in many
respects, but perhaps in no other feature more remarkable
than fbr its bold, independent, defiant tone.  The whole
book, from  the first of Genesis to the last of Revelation,
appears to have been written in the same confident and
fearless style.
The historian seems indifferent as to every consideration,
save a strictly faithful narration of the stubborn facts with
which he had to deal.  The prophet proclaims the divine
message, with which he is commissioned, as one feeling that
he stands in the presence, and under the immediate protection of that God by whom he is sent.
The apostle cries aloud and spares not; warning all men
every-where of sin, righlteousnless, and the judgment to come;
denouncing all manner of vice and immorality in high
places, as well as lov, and utterly regardless of all personal
consequences. Neither scourgintl, prisons, nor death had the
least terror for them.  They went forth in all confidence,
notwithstanding they were but as lambs among wolves, as
the choseni heralds of the Cross, charged with the everlasting Gospel to preach to a wicked and perverse generation.
All revelation is a(ldressed to the understandinrg; and is
intended for the benefit, the reclamation, and eternal salvation of those who receive it in honest hearts, and for the
shame, confusion, and final condemnation of such as doubt,
cavil, criticise, and condemn those sacred truths as mysterious, incoherent, insufficient, or unreasonable.
Observation clearly teaches that such persons as seek the
least after revealed light complain most of the want of it,
with the exception of one class, and they are those who read
and study the Sacred Writings, but not with honesty of
purpose, in search of truth, and for the truth's sake.  They




20               TWAR IN HEAVEN.
are those who pride themselves in their own shame. Infidels already, they boast of their wisdom in being able, by
demonstrative evidence, to refute all the childish, feminine,
fallacious, and superstitious fancies of the Christian religion.
They are of that class of whom it is said: " They received not
the love of the truth that they might be saved. And for
this cause God shall send them strong delusion, that they
should BELIEVE A LIE; that they all might be damned who
believed not the truth, but had pleasure in unrighteousness."
2 Thess. 2: 10-12.
They search, not with a desire to be set right, if wrong,
but for the sole and wicked purpose of finding fault with
the Word of God; for arguments by which they may, as
far as possible, support their own cherished dogmas, and so
advance the already prosperous cause of their liege lord, the
devil!
The sacred writer pauses not to argue with such persons,
but passes on, content with denouncing the eternal anathemas of the Almighty against them.
Those who sin against light and knowledge, or who shut
their eyes and stop their ears against divine truth, find no
consoling promises in God's Book addressed to them, but
threats of His wrath and fiery indignation.
They err who believe that Jesus Christ will follow after
such persons beyond the limits of the call made in His Gospel. We have no authority for saying that He desires the
salvation of such as so sin. He has the power, it is true, to
save all men; but we are assured that He will exercise that
power only in favor of such as heed His call, as made in His
Word, and whispered softly, but often, by the Holy Spirit
in their ears, and come to Him freely and voluntarily. IIe
will force no one into His service. Let not Satan deceive
you, my erring friend, by pointing you to the oft-repeated
and affectionate call made upon you by the Savior to repent, believe, return to Him and be saved, with the delusive
hope that He is so over-anxious for your salvation that He
will go beyond the prescribed limits to hunt you down in
your sins and wickedness, and save you from eternal death.




WAR IN tIEA VEN.                   21
Believe not that He will violate, in the least particular, His
great scheme of redemption in your favor.
As a timely warning, our Savior has said to the learned,
the wise, the rich, and the great of this world: "Unto whomsoever much is given, of him shall be much required."
Luke 12: 48.
If, then, you are learned, teach the unlearned the way of
life. The Sabbath-school offers you a rich field for such
work. If wise, give God the fruit of your wisdom by unfolding the hidden riches of His grace to the simple. If
wealthy, give of your substance freely to clothe the naked,
feed the hungry, and send the Gospel to heathen lands. If
noble, throw all the weight of your powerful influence in
the scale with the poor, huimble Christian.
Such are your high duties and blessed privileges, and if
you desire to "lay up for yourselves treasures in heaven,"
you would do well to "take due notice thereof, and govern
yourselves accordingly."




22               TWAR IN HEA VEN.
CHAPTER II.
Different Theories of the Soul Considered —Immortality of — Views
of the Pre-existiani, of the Creatiani, and Traduciani-Neither
Sufficiently Account for the Depravity of Man.
THE first theory, as arranged in the preceding chapter, is:
"That the soul is but the thinking power of man, and,
although superior to that of other animals, had no previous
existence, but is procreated as is the body, and perishes
with it."
Whether man is but an animal, or was he endowed with
a living soul-an immortal spirit-by the Divine Architect,
is a question which has been so fully and so satisfactorily
argued by those who have gone before, that the writer feels
no disposition to dwell at any considerable length upon it.
In fact, reason and revelation concur fully in support of the
proposition that the soul of man is immortal. Inasmuch,
however, as there are many who deny that the soul survives the body, and, if they are right, the whole foundation
on which the theory herein favored stands must fall to the
ground, he can not consent entirely to ignore an error tihat
lies immediately in his pathway, and which is so fatal in its
consequences. HIe begs leave, therefore, to present the following extract, which he finds ready prepared, and better
than anything original with himself, which he could say in
so few words on the subject, and with but few additional remarks to pass on:
"That there is a state of future happiness both reason
and Scripture indicate. A general notion of happiness after
death has obtained among the wiser sort of heathens, who
have only had the light of nature to guide them. If we
examine the human mind, it is also evident that there is a
natural desire after happiness in all men, and which is




WAR IXN HEA VEN.                   23
equally evident is not attained in this life. It is no less observable that in the present state there is an unequal distribution of things, which makes the providences of God very
intricate, and which can not be solved without supposing a
future state. That the soul will exist in a future state a
good writer says:'The events of this life to have no reference to another, the whole state of man becomes not only
inexplicable, but contradictory and inconsistent. The powers of the inferior animals are perfectly suited to their station. They know nothing higher than their present condition. In gratifying their appetites, they fulfill their destiny
and pass away. Man, alone, comes forth to act a part which
carries no meaning, and tends to no end. Endowed with
capacities which extend far beyond his present sphere, fitted
by his rational nature for running the race of immortality,
he is stopped short in the very entrance of his course; he
squanders his activity on pursuits which he discerns to be
vain; he languishes for knowledge which is placed beyond
his reach; he thirsts after a happiness which he is doomed
never to enjoy; he sees and laments the disasters of his state,
and yet, upon this supposition, can find nothing to remedy
them. Has the eternal God any pleasure in sporting himself with such a scene Of misery and folly as this life (if it
had no connection with another) must exhibit to His eye?
Did IIe call into existence this magnificent universe, adorn it
with so much beauty and splendor, and surround it with
those glorious luminaries which we behold in the heavens,
only that some generations of mortal men might arise to behold thespe wonders and then disappear forever? How unsuitable in this case were the habitation to the wretched inhabitant!  How  inconsistent the commencement of his
being and the mighty prepa'ration of his powers and faculties with his despicable end! Hiow contradictory, in fine,
were everything which concerns the state of man to the
wisdom and perfection of his Maker."-Buck.
The arguments drawn from the concurrent belief of all
nations and peoples, and of all ages, that there is a Great
Supreme Being who made all things, apply with great force
to establish the fact that man is possessed of an immortal




2J 4               TWAR IN HEA VEIV.
soul. The most debased and ignorant savage, whether of
the remote ocean isle or the wild and deep forests of
America-the most cultivated and renowned  statesmen,
philosophers, and orators of pagan Greece and Rome, as well
as Mloharumedans and Christians of our time-all alike
believe, or did believe, in the immortality of the soul,
To those who have doubts upon that question, the consoling reflection of Cicero, which follows, is commended.
He says:   It I am mistaken in my opinion that the human
soul is immortal, I willingly err; nor would I have the
pleasant error extorted from  me; and if, as some minute
philosophers suppose, death should deprive me of my being,
I need not fear the raillery of those pretended philosophers
when they are no more."
But to the humble, way-worn follower of Jesus Christ, the
confident hope, which is so sublimely expressed by Addison,
as given below, is far more cheering:
" The soul, secure in her existence, smiles
At the drawn dagger, and defies its point;
The stars shall fade away; the sun himself
Grow dim with age; and nature sink in years;
But thou shalt flourish in immortal youth,
Unhurt amid the war of elements,
The wreck of matter, and the crush of worlds."
Next in order, we will notice the opinion which was held
not only by the Platonic school of philosophers, but by
many of the early Christian fathers: "That at the beginning
of the world God created the souls of all men, which, however, are not united to the body till the individuals for
whom they are destined are begotten or born into the
world."
As it is absolutely necessary to a satisfactory investigation
of the theory of the human soul presented in this -work,
that the reader should knowr the opinions which have been
held by others in different ages of the world upon that subject, and inasmuch as they have been but little discussed in
our age, it is thought best to furnish, in this place, sucl information as will enable those who have never looked into
this question sufficiently to understand what others have




TWAR IN HEA VEN.                   25
believed about it, to enter successfully upon an examination
thereof for themselves.
That I be not suspected of having, in any particular, misrepresented the tenets of others as to the origin of the soul,
it is preferred to state them in the language of another, and
of one who was well versed in such lore, and who could
have had no inducement for misrepresentation.
Dr. KNAPP, in his " LECTURES ON CHRISTIAN THEOLOGY,"
has furnished the most clear, yet succinct statement of all
the various hypotheses on that subject with which I have
met, and, therefore, his summary of each will be quoted
below in its proper place.
Before proceeding to do so, however, it is desired to state,
once for all, that this work is intended for the benefit of all
classes, and that it may be adapted to the understanding of
every one who can read, quotations from ancient and foreign
lantguages, and the use of technical terms, will be avoided
as far as practicable, and (except in cases of quotations from
others) when introduced, the sound only will be given, and
that in Roman or Italic letters; and the meaning will also
be supplied in our own vernacular:
"The hypothesis of the pre-existence of souls. Those who
support this hypothesis, called Prwe-existiana, affirm that God
at the beginning of the world created the souls of all men,
which, however, are not united with the body before man is
begotten or born into the world. This was the opinion of
Pythagoras, Plato and his followers, and of the cabalists
among the Jews. Among these, however, there is a difference of opinion-some believing that the soul was originally
destined for the body, and unites with it of its own accord;
others, with Plato, that it pertained originally to the divine
nature, and is incarcerated in the body as a punishment for
the sins which it committed in its heavenly state. This
hypothesis found advocates in the ancient Christian Church.
Some Christians adopted the entire system of the Platonists,
and held that the soul was a part of the divine nature, etc.
Priscillianus and his followers either held these views or
were accused of holding them by Augustine. —De Hceres,
c. 70. All who professed to believe the pre-existence of the




26                WAR IN ItEA YEN.
soul can not be proved to have believed that it was a part
of the divine nature. This is true of Origen, who agreed
with the Platonists in saying, that souls sinned before they
were united with a body in which they were imprisoned
as a punishment for their sins.-Vide fluetius, in his' Origenianw,' 1 ii. c. 2, qrest. 6. The pre-existence of the soul
was early taught by Justin the Martyr. —Dial. cum Tryphon e
Jud. This has been the common opinion of Christian nystics of ancient and modern times. They usually adhere to
the Platonic theoryv and regard the soul as a part of the
divine nature, from which it proceeds, and to which it will
again return. This doctrine of the pre-existence of the soul
is, however, almost entirely abandoned, because it is supposed irreconcilable with the doctrine of original sin, alld
if the mystics be excepted, it has been left alm-ost without
an advocate ever since the time of Augustine."
Upon this hypothesis, it may be remarked that it originated with heathen philosophers, who had not the light of
revelatioh, but were guided alone by the dictates of natural
reason. To those who deny that the Holy Spirit enlightens
the understanding of such as have not the blessing of the
revealed Word of God, the progress made by such men as
Pythagoras, Plato, and other heathen philosophers, in finding out the hidden mysteries in relation to the creation of
the universe, the cause and purposes of our being here, the
immortality of the soul, and of a future state of bliss, of
woe, etc., must be wonderful indeed.
From  the circumstance that they did make such near
approaches to a true understanding, in substance, of the
facts as revealed to others on such subjects, we have a potent
argument in favor of the hypothesis that the Spirit of God
does, in some way, teach all nations. Such similarity of
views, as held by heathen and Jew, affords a valuable evidence, also, in favor of the authenticity of the Bible.
All must have understanding enough of the nature and
laws of God, a fiuture state, and of their responsibilities to
their Creator and duties to their fellow-men, to render them
justly responsible for their conduct in this life. Without
that, they would not be fit to be judged at the great day




PWAR IN HEA VEN.                    27
and rewarded or punished, as the case of each may require,
according to their works, whether they be good or evil.
And we are informed by the Sacred Scriptures, that all will
be brought before the same bar for judgment and on the
same day.
Otherwise, how is it that the heathen and Christian will
be alike judged, and at the same time, and each doomed to
eternal happiness or misery? All were created by the same
omnipotent power. He can instruct the heathen, as well as
the Christian, in all his duties.  Ile is said not to be a respecter of persons of men, but a wise and merciful God; of
great forbearance and long suffering toward his creatures,
willing not the death of any, but that all should return to
Iima and live. If this be so, is it reasonable that he would
bring a vast majority of men into this world in heathen
lands and tiines of darlkness, thus denying them all knowledgfe of himself, of their own condition in this world, and
even of the fact that they are to answer for their conduct
to any one, or in any way, and then send them to hell forever because they did not observe his laws? If it is unreasonable to believe that such a Creator will so deal with his
creatures, then I-e will not do it: for HIe is the source, the
perfection of reason.  We must, then, either believe that the
heathen will not be held responsible for their conduct in this
world, or that they have knlowledge of' their accountability.
But to return, as it is desired to say more of this in the
proper place.
Viewed in this light of human reason, with the aid of
such general but vague impressions only as it is believed
the Holy Spirit does make on the mind of all men, and in
the absence of inspired revelation, this would probably
appear to be a reasonable hypothesis, and the most satisfactory to the learned heathen mind of any which was presented.  But to us who have the aid of the Bible, as well as
philosophical reason, to direct our footsteps in the pathway
to truth, objections insuperable will be found, as it is believed, to that theory. For (let it ever be borne in mind),
we can not safely adopt any opinion of Biblical truth which




28                TVAR IN HTEA VEN.
does not accord strictly, and alike with the revealed Word
and natural reason.
We may err as to the interpretation of Scripture, if we
fail to apply the test of reason, and to compare each passage
on the same subject with every other one.
Fallible as we all are in this life, we can not safely rely
upon our unaided opinion as to the meaning of many passages of Scripture; and much less can we trust our feeble
powers of reason to guide us in the way of eternal life.
We should, therefore, content ourselves with nothing short
of a solution of such difficulty, which will consist with all
that is said in the Bible about it, when diligently searched
out and carefully compared each with the other, and with
the dictates of reason also. When we have arrived at a
conclusion as to the truth of a proposition so important as
that now under consideration, which will bear all these tests,
and shine with the more luster as each is applied, we may
confidently rejoice that we have found a jewel of great
price.
It will be observed that those who agreed in the main, as
to this hypothesis, differed between themselves-some believing that the soul was originally destined for the body and
unites with it of its own accord; others, with Plato, that it
pertained originally to the divine nature, and is incarcerated
in the body as a punishment for the sins which it committed in its heavenly state.
That disagreement was, of itself, sufficient to have cast a
thick shade of doubt around the whole edifice. It proves
that the foundation on which the building stood was not
strong enough to prevent fear for its safety. So it is always
with those who are engaged in the advocacy of error.
They can not fully agree with each other. And when that
is the case, neither should rest satisfied as to the correctness
of the common belief on the chief proposition.
We now come to the second theory as held by the Christian Fathers: "That the soul is created at the moment
when the body is produced for its habitation."  " The hypothesis of the creation of the soul. The advocates of this
theory, called Creatiani, believe that the soul is immedi



WAR IN IIEA VEX.                 29
ately created by God whenever the body is begotten. A
passage in Aristotle (De Gener. ii. 3,) was supposed to contain this doctrine; at least, it was so understood by the
school-men; and, in truth, Aristotle appears not to be far
removed from the opinion ascribed to him.  Cyril, of Alexandria, and Theodoret, among the fathers in the Grecian
Church, were of this opinion; and Ambrose, Hlilarius, and
ITieronymus in the Latin Church. The school-men almost
universally professed this doctrine, and generally the followers of Pelagius, with whom the school-men, for the most
part, agreed in their views with regard to the native character of man; for these views derived a very plausible vindication from the hypothesis that the soul was immediately
created by God when it was connected with the body. The
argument was this: If God created the souls of men, he
must have made them either pure and holy, or impure and
sinful. The latter supposition is inconsistent with the holiness of God, and consequently the doctrine of the native
depravity of the heart must be rejected. To affirm that
God made the heart depraved, would be to avow the blasphemous doctrine that God is the author of sin. The theory of the Creatiani was at first favored by Augustine; but
he rejected it as soon as he saw how it was employed by the
Pelagians. It has continued, however, to the present time
to be the common doctrine of the theologians of the
Romish Church, who in this follow after the school-men, like
them, making little of native depravity and much of the
freedom of manl in spiritual things. Among the Protestant
teachers, Melanethon was inclined to the hypothesis of the
Creatiani; although after the time of Luther, another hypothesis, which will shortly be noticed, was received with most
approbation by Protestants.  Still many distinguished
Lutheran teachers of the seventeenth century followed Melanethon in his views concerning this doctrine-e. g., G.
Calixtus. In the Reformed Church, the hypothesis which
we are now considering has had far more advocates than
any other, though even they have not agreed in the manner
of exhibiting it. Luther would have this subject left with



30                TVAR IN HEA VEN.
out being determined, and many of his contemporaries were
of the same opinion."
From the above may be observed a general characteristic
which is common even with the wisest and best men. It is
that prevailing tendency to warp,and bend everything else
so as to make it comport with a favorite dogma of our own.
The great and good St. Augustine at first favored the theory, that the soul was created at the birth of the body, but
his contemporary, the learned Pelagius, the champion of the
doctrine of free-will, who agreed with him as to the origin
of the soul, was making such strong points upon him,
drawn from that source, that it became necessary for him to
change his base, or abandon his favorite dogma of predestination, which he founded chiefly upon that of total depravity. It was not only true with theologians of that age, that
their particular views upon the question of predestination
and fire-ewill gave form and tone to all their other religious
opinions, but it is equally so at the present time. And,
therefore, as soon as Augustine saw that these two doctrines
of his could not stand together, he was, no doubt, perfectly
satisfied in his own mind that he had been in error as to
the origin of the soul. Upon his pet dogma, his mind was
fixed; and anything-everything-itnconsistent with that had
to give way. The same was true with Pelagius; he could
not, of course, entertain an opinion on any subject which
did not accord with his favorite doctrine of the utmost freedom of the will. That they were both honest in their differing views, there is no reason to doubt, and they may have
been both wrong.
"Each claiming truth,
And truth disclaming both."-Cowper.
The fourth and last noticed old theory of the soul is:
"That the soul and body are alike and together propagated
by their parents, neither having had any previous existence."
Of that, Dr. Knapp says: " The hypothesis of the propagation oJ the soul.  According to this theory, the souls of
children, as well as their bodies, are propagated from their
parents. These two suppositions may be made: Either the




WAR liN HEAVEN.                    31
souls of children exist in their parents as real beings (entia)
like the seed in plants, and so have been propagated from
Adam through successive generations, which is the opinion
of Leibnitz in his' Theodice',' p. i, sec. 91; or they exist
in their parents merely potentially, and come from them per
propaginemn, or traducem. Hence, those who hold this opinion
are called Traduciani. This opinion agrees with what Epicurus says of human seed, that it is' Iad':avo I z'k x;ac v-2
d7ro'6aoaa/ a.'   This hypothesis formerly prevailed in the
ancient Western Church.
"According to Hieronymus, both Tertullian and Apollinaris were advocates of this opinion, and even'maxinma
pars occidentalium.'- Vide Epist. ad Marcellin.  Tertullian
entered very minutely into the discussion of this subject in
his work,'De Anima,' c. 25, seq., where he often uses the
word tradux; but he is very obscure in what he has said.
This is the hypothesis to which the opponents of the Pelagians have been most generally inclined (vide No. 2), though
many who were rigorously orthodox would have nothing
definitely settled upon this subject. Even Augustine, who
in some passages favored the C(reatiaini, affirmed in his book'D)  Origine Animce,' nullum  (sententiam) temere affirmare
oportebit. Since the Reformation this theory has been more
approved than any other, not only by philosophers and naturalists, but also by the Lutheran Church. Luther himself
appeared much inclined toward it, although he did not declare himself distinctly in its favor. But in the'E ormrtla
Concordice,' it was distinctly taught that the soul, as well
as the body, was propagated by parents in ordinary generation. The reason why this theory is so much preferred by
theologians is, that it affords the easiest solution of the doctrine of native depravity. If in the souls of our first progenitors, the souls of all their posterity existed potentially,
and the souls of the former were polluted and sinful, those
of the latter must be so too. This hypothesis is not, however, free from objections; and it is very difficult to reconcile it with some philosophical opinions which are universally received. We can not, for example, easily conceive
how generation and propagation can take place without




32              TVA R IN' HEA VEN.
extension; but we can not predicate extension of the soul
without making it, a material substance. Tertullian and
other of the fathers affirm, indeed, that the soul of man,
and that spirit in general, is not perfectly pure and simple,
but of a refined material nature, of which, consequently,
extension may be predicated.- Vile s. 19, ad finem, and s. 51,
I. adfinem. And with these opinions the theory of the propagation of the soul agrees perfectly well, certainly far
better than with the opinions which we entertain respecting
the nature of spirit, although even with these opinions we
can not be sure that a spiritual generation and propagation
is impossible; for we do not understand the true nature of
spirit, and can not, therefore, determine with certainty what
is or is not possible respecting it. There are some psychological phenomena which seem to favor the theory now
under consideration; and hence it has always been the
favorite theory of psychologists and physicians. The natural
disposition of children not unfrequently resembles that of
their parents, and the mental excellencies and imperfections
of parents are inherited nearly as often by their children
as any bodily attributes. Again, the powers of the soul,
like those of the body, are at first weak, and attain their
full development and perfection only by slow degrees.
Many more phenomena of the same sort might be mentioned; but after all that may be said, we must remain in
uncertainty with regard to the origin of the human soul.
Important objections can be urged against these arguments
and any others that might be offered; and if the metaphysical theory of the entire simplicity of the human soul be
admitted, the whole subject remains involved in total
darkness."
As appears from the preceding quotations from Dr. KNAPP,
and from other modern writers also, the doctrine of the preexistence of the soul has been generally abandoned; and
the Christian world is now chiefly divided between the two
opinions-that the soul of each is created by God when the
body is born into the world, or that the soul and body are
propagated together by the parents-the Catholic Church




WAR IN HEA VEN.                      33
holding the former, and the Protestants the latter of these
theories.
That they should not have agreed on a question of that
sort is natural.  And that they may both be wrong is at
least possible.  Extremes seldom  meet, and the truth is
often found between them.  The centrifugal is stronger
than the centripetal force, as between them. I would it were
not so.
It is no part of the present undertaking to advocate or
oppose the peculiar views entertained by either of the numerous Christian fanlilies on any other question than that to
which this labor is alone devoted; and, with that understanding, I may be permitted to say that so far as the doctrine of the origin of the soul is concerned, the Catholics
have a decided advantage over some of their Protestant
brethren.
If the soul is an original and new creature by a perfect
Creator, it is not reasonable to suppose that it is doomed by
its Creator to eternal punishment before it has committed
sin, or that it is not permitted to act as a free agent, and
entitled to be judged according to its own works.  The doctrine of total depravity is utterly inconsistent with their
notion as to the creation of the soul. In fact, the whole
fabric of their faith would seem to have been built on that
theory. That fact gives them a fair claim to consistency, if
nothing more. So much can not be truly said for many Protestants.  They are divided upon the questions of election
and free-will; yet all, or nearly so, hold that the soul is
totally depraved, and that it is propagated fromt the parents.
Should they trouble themselves to examine these questions
as closely as did the Christian Fathers, some of them would
find that they are involved in sad inconsistencies in that
particular.
Dr. KNAPP, no doubt, gives the true reason why there is
somuch agreement among Protestants on that subject, when
he says (in the last quotation above): " The reason why this
theory is so much preferred by theologians is, that it affords
the easiest solution of the doctrine of native depravity." This
is natural. The depravity of man is so clearly taught in the




34                WAR IN HEAVEN.
Bible, and not less so by daily observation, that its truth is
beyond the reach of successful denial. That the solution of
that problem is more easy upon their hypothesis is true.
Whether it is satisfactory is another and different question.
If we are.the product of sinners, we must be full of sin.
We are told, however, that like produces its like; and if
that be true, the theory of propagation of the soul falls far
short of affbrding a satisfactory solution of the doctrine of
native depravity. We are informed of but one sin having
been committed by our mother Eve, and that was under circumstances of the most trying temptation; and she was certainly deceived, and, by one far wiser than herself, beguiled,
and was with great reluctance led into it. And pray, what
did she do? Nothing but pluck and eat of a beautiful,
fragrant, and sweet fruit from a tree growing in her own
garden. That was a violation of God's law, however, and
for which she was justly condemned and punished. And
that she repented, as in sackcloth and ashes for that, we
have every reason to believe, and was pardoned. But we
have ten laws to observe, the violation of either one of which
is beyond all comparison more sinful than was that which
she did;. and every one of the ten is violated daily and
hourly. She killed nobody, stole nothing, injured none in
their rights of person, property, or good name. Her son
was a murderer; killed his own brother, for no other reason
than that he was a more righteous man than himself.
Adam's sin was possibly worse than that of Eve, but he
sinned but in one thing, so far as is recorded, and did that
but once. He too, no doubt, repented, and after just punishment was, as is most likely, forgiven.
Cain could, with but poor grace, have excused himself for
his crime when God called on him to inquire after his
brother, by saying that he inherited his wickedness from his
parents, and therefore could not avoid that which he had
done. Certain it is that he offered no such excuse.
It may be said that each generation grows worse than the
former, but that will not account for the wickedness of
Cain above that of his parents; for if we had grown worse
and worse in that ratio, our race would, long since, have




WAR INv HEA VEN.                    35
been extinct.  So cruel and bloodthirsty would man have
become ere this, that no two could have lived together on
the same island or continent, much less in the same house,
and have raised a family of children growing up together.
A still more perplexing difficulty arises, however, in the
history of the same family in that respect. Abel appears to
have been a good man, one who served God acceptably.
They were brothers; why so great difference in their dispositions? If they were propagated, soul and body, from the
same parents, and associated with no other family, by whose
good or bad example they might have been influenced, this
will be found a question hard to answer satisfactorily.
Tertullian and others, who, in the early ages of Christianity, held this theory, argued also that the soul possessed a
refined material nature, and was, therefore, capable of occupying space, and hence of extension and growth, as other
bodies. If that be so, this theory may possibly be true; but
on any other hypothesis it is clearly unreasonable.
Modern theologians, however, utterly deny that the soul is
material; and insist that it is purely an incorporeal being,
or intelligence; thus involving'themselves in an absurdity so
palpable that no one, so far as I know, has ever undertaken
to explain it. That spirit may produce matter is at once
philosophical and scriptural, but that matter can produce
spirit is inconsistent with both.
These cursory remarks are designed simply as suggestions
to the reader of difficulties which surround each of the old
theories, and as preparatory for the argument of the main
proposition which is submitted in this work. It is, with
most of us, more difficult to unlearn that which we have
learned amiss, than to comprehend facts, whether of theology or any other science, of which we knew nothing before.
"  hateful Error, Melancholy's child!
WVhy dost thou show to the apt thoughts of men
The things that are not?"-Shakspeare.
He might well have added, hiding things that are!




36                WAR IN HEAVEN.
CHAPTER  III.
The whole Subject Divided and Arranged under Ten Heads-Atheisrn Considered —Its Origin-Authenticity of the Old and New
Testament-Scriptures-Jesus the Christ.
IIAVING, for the present, disposed of the four different
theories of the human soul mentioned in the first chapter,
as preliminary to that propounded for consideration in this
work, let us now, in the fear of God and love of His truth,
approach that august subject.
That the reader may be conducted by regular advances
to and through the main question, and be thereby the
better enabled to give to it a more systematic and satisfactory investigation, the whole is here subdivided for discussion in the order and under the heads following, to-wit:
1. That the heavens and the earth are the workmanship
of a Divine Architect, and not the fortuitous productions of
accident.
2. That the heavens were created and inhabited by myriads of happy, angelic beings long before this world was
made, as recorded by Moses.
3. That all rational creatures were originally made by
God " very good," and endowed with powers of volition,
locomotion, and action, for the glory of God and individual
happiness, and were free agents to serve and glorify their
Creator or not, just as they chose.
4. That the narrative found in the Apocalypse, although
brief, figurative, and mysterious, is nevertheless a faithful
and true history of "WAR IN ITEAVEN," and of the expulsion
of Satan and his deluded followers from the immediate presence of God and His holy angels.
5. That after they were so "cast out," a covenant of grace




VWAR IN HEAVE-N.                   37
and mercy was made between the Father and Son, in and
by which it was provided that the Son should follow after
those lost spirits and offer them, on specified terms, pardon
and restoration to that holy and happy estate from which
they had fallen.
6. That pursuant to that Divine Covenant, and for the purpose of carrying it into effect, this world was created, or
adoupted to its present use, and God " made" man and placed
him here for probation.
7. That the body only was then created, "formed," and
the soul which was "breathed" into it was a pre-existent
spirit-A FALLEN ANGEL.
8. That the bodies, not the souls, the physical and not
the spiritual part of subsequent generations, were created in
Adam.
9. That the account given in the Bible of the temptation
and fall of mall in Edenl, although literally true, is also a
clear symllbolical and allegorical representation of his real
temptation and fall by and with Satatn in heaven.
10. That this arrangement will be continued until all who
were embraced  in  that Divine antemundane covenant,
have, or shall have had, a probationary time here; then will
come the final judgment, when all will be restored to their
primeval favor with God, or doomed to that final punishment which is due for individual sin by each committed.
Our first proposition then is: "That the heavens and the
earth are the workmanship of a Divine Architect, and not
the fortuitous productions of accident."
This being merely a preliminary question, yet necessary
to the truth of the main t)roposition before us, and having
already attracted the attention and received the careful
examination of the. best thinkers of all past ages and
nations, whether Christian or Pagan, the writer will content
himself with giving the extracts which follow from the writings of others, with but few remarks of his own:
"Atheism, in its primary sense, comprehends, or at least
goes beyond every heresy in the world; for it professes to
acknowledge no religion, true or false. The two leading
hypotheses which have prevailed among atheists, respecting




38               TWAR INY HEA VEN.
this world and its origin, are that of Ocellus Lucanus
adopted and improved by Aristotle, that it was eternal; and
that of Epicurus, that it was formed by a fortuitous concourse of atoms.'That the soul is material and mortal,
Christianity an imposture, the Scriptures a forgery, the
worship of God a superstition, hell a fable, and heaven a
dream, our life without providence, and our death without
hope, like that of asses and dogs, are part of the glorious
gospel of our modern atheists.'
The being of a God may be proved from the marks of
design and from the order and beauty visible in the world;
from universal consent; from the relation of cause and eftfect;
firom internal consciousness; and from the n'ecessity of a
final as well as an efficient cause.
Of all the false doctrines and foolish opinions that ever
infested the mind of man, nothing can possibly equal that
of atheism, which is such a monstrous contradiction of all
evidence, of all the powers of understanding, and the dictates
of common sense, that it may be well questioned whether
any nian can really fall into it by a deliberate use of his
judgmnent.
All nature so clearly points out, and so loudly proclaims,
a Creator of infinite power, wisdom, and goodness, that whoever hears not its voice, and sees not its proofs, may well be
thought willfully deaf and obstinately blind. If it be evident, self-evident, to every man of thought that there can be no
effect without a cause, what shall we say of that manifold
combination of effects, that series of operations, that system
of wonders which fill the universe, which present themselves
to all our perceptions, and strike our minds and our senses
on every side? Every faculty, every object of every faculty,
demonstrates a Deity. The meanest insect we can see, the
minutest and most contemptible weed we can tread upon,
is really sufficient to confound atheism and baffle all its
pretensions. How much more that astonishing variety and
multiplicity of God's works with which we are continually
surrounded!  Let any man survey the face of the earth, or
lift up his eyes to the firmament; let him consider the nature
and instincts of brute animals, and afterward look into the




WAR IN IHEA VEN.                   39
operation of his own mind, and will he presume to say or
suppose that all the objects he meets with are nothing more
than the result of unaccountable accident and blind chance?
Can he possibly conceive that such wonderful order should
spring out of confusion? or that such perfect beauty should
be ever formed by the fortuitous operations of unconscious,
inactive particles of matter?  As well, nay better, and more
easily, might he suppose that an earthquake might happen
to build towns and cities; or the materials carried down by
a flood fit themselves up, without hands, to a regular fleet.
For what are towns, cities, or fleets, in comparison of the
vast and amazing fabric of the universe! In short, atheism
offers such violence to all oulr faculties that it seems scarce
credible it should ever really find any place in the human
understanding. Atheism  is unreasonable, because it gives
no tolerable account of the existence of the world. This is
one of the greatest difficulties with which the atheist has to
contend. For he must suppose either that the world is
eternal, or that it was formed by chance and a fortuitous
concourse of the parts of matter.  That the world had a beginning is evident from universal tradition and the most ancient history that exists; from. there being no memorials of
any actions performed previously to the time assigned in
that history as the era of the creation; from the origin of
learning and arts, and the liability of the parts of matter to
decay. That the world was not produced by chance is also
evident. Nothing can be more unreasonable than to ascribe
to chance an effect which appears with all the characters of
a wise design and contrivance. Will chance fit means to
ends, even in ten thousand instances, and not fail in a single
one? IHow often might a man, after shaking a set of letters
in a bagc, throw them on the ground before they would become an exact poem or form a good discourse in prose? In
short, the arguments in proof of Deity are so numerous, and
at the same time so obvious to a thinking mind, that to
waste time in disputing with an atheist is approaching too
much toward that irrationality which may be considered as
one of the most striking characteristics of the sect."
Dr. Samuel Clarke, in his " Demonstration of the Being




40                 WAR IN ItEA VN.
of a God," says, that "atheism  arises either fromn stupid
ignorance, or from  corruption of principles and manners, or
from tile reasonings of false phlilosophy;" and he adds, that
"the latter, who are the only atheistical persons capable of
beinlg reasoned with at all, must, of necessity, own that, supposingi it can not be proved to be true, yet it is a thing, very
desirable, and which any wise man would wish to be true,
for the great benefit and happiness of maii, that tllere was
a God, an intelligent and( wise, a just and good Being, to
govern the world.  Whatever hypothesis these men can
possibly frame, whatever argunment they can invent, by which
they would exclude God and providence out of the world,
that very arg'ument or hypothesis will, of necessity, lead
them to this concession.  If they argue that our notion of
Godarises notfromn nature dand reason, but from the art and
contrivance of politicians, that argument itself forces them
to confess, that it is manifestly for the interest of human
society that it should be believed there is a God.  If they
suppose that the world was maLde by chance, and is every
monment subject to be destroyed by chance again, no man
canl be so absturd as to contend that it is as comfortable and
desirable to live in such an uncertain state of things, and
so continually    liable to ruin, without any hope of renovation, as in a world that is under the preservation and conduct
of a powerful, wise, and good God.  If they argue agailst
the being of God, from the faults and defects which they
imagine they canl find in the frame and constitution of the
visible and material world, tlhis supposition obliges tlem to
acknowledge tlhat it would have been better the world had
been madle by an intelligent and wise Being, who rmighlt liave
prevented all faults anld impyerfections.  If they argue against
providence, fi'om the faultiness and inequality which tlhey
think they discover in the management of the moral world,
this is a plain confession that it is a thing more fit and desirable in itself that the world should be governed by a just and
good Being, than by mere chance or unintelligent necessity.
Lastly, if tlhey suppose the world to be etertnally and necesscariiy self-existent, and consequently that everythilng inl it is established by a blind and eternal fatality, no rational man can,




TWAR IN HEA VEN.                 41
at the same time, deny but that liberty and choice, or a free
power of acting, is a more eligible state than to be determined thus in all our actions, as a stone to move downward
by an absolute and inevitable fate. In a word, which way
soever they turn themselves, and whatever hypothesis they
make concerning the original and frame of things, nothing
is so certain and undeniable as that man, considered without
the protection and conduct of a Superior Being, is in a far
worse case than upon supposition of the being and government of God, and of men's being under his peculiar conduct, protection, and favor." —_eli(ious Encyclo.
There are facts connected with the doctrine of atheism,
by a careful examination of which we can find its origin
with as much ease and certainty, as we can satisfy ourselves
that there is a God by observation of things which we see
and know to exist.
All history proves that man is, by nature, not only a
rational but worshipful creature. No nation of people has
ever yet been found who were, or are, so ignorant as not to
have some notions of a Great Spirit who made them, who
loves justice and mercy, and to whom they are accountable,
in some way, for their conduct. Christians understand this
universal recognition of a Supreme Being, and of obligation
to worship him, as an evidence of the operation of the Holy
Spirit on the minds of all men, even in the absence of the
revelations contained in the Bible; teaching them such great
and leading truths as it is indispensable they should know,
to the end that they be justly held accountable for their
conduct in this life. Is that opinion well founded? If it is,
the Christian religion stands with it; and we may safely
look to that Revelation, on which it is based, for evidence
that there is a great first Cause, and all doubt of that sort
is at once removed. BIat if that Christian faith is false, the
question again presents itself, why this universal agreement
of opinion among not only heathen, but savage nations? If
not instructed by the Spirit of God, they have not and never
have had any common teacher. Those who are found upon
small islands, far out in mid-ocean, bound by interminable
waters, as they suppose, have never before, at least for many




42               WAR IN I  EA VEN.
generations, had intercourse with any human being but
themselves. Such instances have often occurred. Yet all
those people are found to have this all-prevailing opinion of
a Great Spirit. They all worship a God of some sort, and
in some way. And all do so under the same common impression of dependence upon and duty toward Him who
created them, and to whom they are accountable.
It is utterly unreasonable to deny that this universal agreement, on the part of all men, who have not had the light of
Revelation on which Christians build their faith, is the effect
of some common cause. If that be not the inspiration of
God upon the intellect of man, some one more wise than I
must answer for it if there be any other hypothesis on which
it can be accounted for.
If, then, it be true, that all heathen, pagan, and Christian
nations, admit the existence of a Supreme Being, whence
arises the doctrine of atheism? This inquiry is fully answered both by sacred and profane history. In the earlier
ages of the world, atheism appears to have been unknown.
All admitted there was a God, so far as we have any account. Prior to the flood, infidelity had made its appearance, and at that time prevailed to such extent as, together
with the wickedness of that generation, to require the destruction of our whole race, save Noah and his family only,
for the purpose of carrying out the great plan of redemption for which the world was made, and man brought into
his present state of being.
After that time we hear but little more of atheism until
Greece began to make those wonderful strides in science
and the polite arts for which she was, in her palmiest days,
so justly distinguished, and which still does, and must during
all time, continue to reflect such eminent honor upon her
noble sons.
From Greece, that atheistic philosophy, which proved to
be the bane of human reason, was afterward transplanted in
Rome, and from there it was brought to France, the most
firuitful soil in which that fatal upas was ever planted.
Atheism is, as may be easily shown, the culmination of
pride, vanity, ignorance, and wickedness of the unrenewed




WAR IN HEA YE.N.                   43
heart of man. His vaulting pride forbids him to admit the
truth of any proposition which he can not fully explain; his
vanity will not allow him to confess that there is any great
truth in nature which he can not comprehend; his ignorance
is so consummate that he can not discover the God of nature
in his own works; his wickedness then prompts him, as the
only way of escape from his sad. dilemma, to deny the very
existence of that God whom his conscience warns him he
should not only confess but love and worship.
Plato, the most distinguished of all heathen philosophers,
who lived some four hundred years before the Christian era,
without the aid of other revelation than that of mental impressions which is common to all men, by the power of
reasoning upon known facts, approximated nearer the truth,
in substance, as to the existence of a God, and his dealings
with men, than many of our own age have done, who presume to teach others with the effulgent light of prophecy,
the gospel, and revelation all beamling upon them.
The great Jehovah has revealed to the world all the facts
which aie necessary to a clear and satisfactory understanding of our relations and duties to Him, and of the consequences attendant on our observing or disregarding His law.
To that extent we may search and reason at will. But as
the surging billows of the vasty deep are restrained within
bounds prescribed, so a limit is set to the extent of human
knowledge of nature and nature's God, beyond which we
may not pass. And every effort to transcend that divine
border ever has and must continue to prove abortive, if
not disastrous.
He has not authorized, and will not permit, rebellious,
sinful man, in our present circumstances, to invade the hallowed precincts of His personal abode, or to know anything
more of Himself.
His essence —origin (if that term were applicable to Him),
the nature and extent of His other works, as of the creation of
worlds and rational or irrational beings there to dwell, must
remain, as yet, a sealed book. For this the best and most
palpable reasons exist, and of which it is intended to say
more in the further progress of this work.




44                WAR IN HEA VEN.
We may reason at will about anything, everything, below
that, whether physical or metaphysical. We may go with
the botanist, the mineralogist, the geographer, and the naturalist, and see and learn and know all about the vegetable
kingdom, the hidden treasures of the earth, her formation
and organization, and of her
M1ountains, vales, and little hills,
Oceans, seas, rivers, and rills;
Man, beast, bird, and crocodile,
Insect, fish, and serpent vile.
Our imagination can soar aloft to the sun, moon, and stars;
we may, with the aid of science, view the blue canopy of
heaven all night, and night after night, if we wish; we may
trace the erratic pathway of the wandering comet, search
out Orion, Cepheus and his queen; note the evolutions of
planets with wonder and delight; and we may gaze upon
the beauties and magnificence of Jupiter with his four satellites and gaudy dress.  Or, we may go with the theologian
and read and reason upon all the great and mysterious truths
related in God's holy book; we may admire, yea, adore, the
divine author for his power, wisdom, and mercy. All this,
and more, we may essay to do, not only with impunity, but
with pleasure and profit to ourselves, and with the Divine
approval and blessing. But when we presume to enter His
celestial courts, and to read hidden things which are recorded there for Him and His alone, we succeed so far only
as to receive that humiliation and punishment which our
vanity and audacity most justly deserve.
Many persons, no doubt of great learning, but whose
crania would indicate veneration much less than self-esteem,
have vainly attempted to penetrate the secret things of God,
and not from admiration of His greatness, or love for His
goodness, but simply to gratify an idle and vain curiosity.
Such have labored with a determination to know the Deity,
or deny IIis being! and their irreverence has been requited
by withholding that divine light which is so freely granted
the devout seeker after such knowledge of heaven's laws
as is necessary to an enlightened discharge of duty to her




WAR IN HEA VENT                   45
Kiing; and whose puny efi)rts have resulted in confirmed
unbelief and consequent eternal damnation.
It is foreign to the purpose of this writing to argue, at
any great length, the question of the authenticity of the
Bible; and forbearing to do so, I can not consent, however,
to pass in silence a subject of such vital imlportance, and
especially one on the verity of which hinges the truth of
every proposition herein favored.
The writer begs leave, therefore, to copy here the following extracts from  the Religious Encyclopedia, which the
in(lefatigable labors of the editor of that valuable work
(and which should have a place in every library) has collected and given at one viewa. This he does the more cheerfully because the arguments therein found are far more
conclusive than any he could flatter himself as being able
to produce of his own, within a space anything like so short:
"The sacred penmen, the prophets and apostles, were
holy, excellent men, and would not-artless, illiterate men,
and, therefore, could not-lay the horrible scheme of deluding mankind. The hope of gain did not influence them,
for they were self-denying men, that left all to follow a
Master who had not where to lay His head, and whose grand
initiating maxim was:'Except a man forsake all that he
hath, he can not be my disciple.' They were so disinterested that they secured nothing on earth but hunger and
nakedness, stocks and prisons, racks and tortures, which,
indeed, was all they could or did expect in consequence of
Christ's express declarations. Neither was a desire of honor
the motive of their actions, for their Lord Himself was
treated with the utmost contempt, and had more than once
assured them that they should certainly share the same
fate; besides, they were humble men, not above working as
mechanics for a coarse maintenance; and so little desirous
of human regard that they exposed to the world the meanness of their birth and occupations, their great ignorance
and scandalous falls. Add to this, that they were so many,
and lived at such a distance of time and place from each
other, tlohat had they been impostors it would have been impracticable for them to contrive and carry on a forgery




46               TVA R IN fHEA VEN.
without being detected. And as they neither could nor
would deceive the world, so they neither could nor would
be deceived themselves, for they were days, months, and
years, eye and ear witnesses of the things which they relate;
and, when they had not the fullest evidence of important
facts, they insisted on new proof, and even upon sensible
demonstrations; as, for instance, Thomas, in the matter of
of our Lord's resurrection (John 20: 25); and to leave us
no room to question their sincerity, most of them joyfully
sealed the truth of their doctrines with their own blood.
Did so many and such marks of veracity ever meet in any
other authors?
"But even while they lived they confirmed their testimony by a variety of miracles wrought in divers places, and
for a number of years-sometimes before thousands of their
enemies, as the miracles of Christ and His disciples-sometimes before hundreds of thousands, as those of Moses.
"Reason itself dictates that nothing but the plainest
matter of fact could induce so many thousands of prejudiced and persecuting Jews to embrace the humbling, selfdenying doctrines of the cross which they so much despised
and abhorred. Nothing but the clearest evidence arising
from undoubted truth could make multitudes of lawless,
luxurious heathens receive, follow, and transmit to posterity the doctrines and writings of the apostles; especially
at a time when the vanity of their pretensions to miracles
and the gift of tongues could be as easily discovered had
they been impostors; and when the profession of Christianity exposed persons of all ranks to the greatest contempt
and most imminent danger.
" When the authenticity of the miracles was attested by
thousands of living witnesses, religious rites were instituted and performed by hundreds of thousands, agreeable
to the Scripture injunctions, in order to perpetuate that
authenticity; and these solemn ceremonies have ever since
been kept up in all parts of the world: the Passover by the
Jews, in remembrance of Moses' miracles in Egypt; and
the Eucharist by Christians, as a memorial of Christ's death,




TWAR  N HiEA YVE.                47
and the miracles that accompanied it, some of which are
recorded by Phlegon the Trallian, a heathen historian.
" The Scriptures have not only the external sanction of
miracles, but the eternal stamp of the omniscient God by
a variety of prophecies, some of which have already been
most exactly confirmed by the event predicted.
" The scattered, despised people, the Jews, the irreconciliable enemies of the Christians,keep with amazing care
the Old Testament, full of the prophetic history of Jesus
Christ, and by that means afford the world a striking proof
that the New Testament is true; and Christians, in their
turn, show that the Old Testament is abundantly confirmed
and explained by the New.
"To say nothing of the harmony, venerable antiquity, and
wonderful preservation of those books, some of which are
by far the most ancient in the world; to pass over the inimitable simplicity and true sublimity of their style; the
testimony of the fathers and primitive Christians; they
carry with them such characters of truth as command the
respect of every unprejudiced reader.
"They open to us the mystery of creation, the nature of
God, angels, and men; the immortality of the soul; the
end for which we were made; the origin of the moral and
natural evil; the vanity of this world, and the glory of the
next. There we see inspired shepherds, tradesmen, and
fishermen, surpassing as much the greatest philosophers
as these did the herd of mankind, both in meekness of
wisdom and sublimity of doctrine. There we admire the
purest morality in the world, agreeable to the dictates of
sound reason, confirmed by the witness which God has
placed for himself in our breast, and exemplified in the
lives of men of like passions with ourselves. There we
discover a vein of ecclesiastical history and theological
truth consistently running through a collection of sixty-six
different books, written by various authors, in different
languages, during the space of above fifteen hundred years.
There we find, as in a deep and pure spring, all the genuine drops and streams of spiritual knowledge which can
possibly be met with in the largest libraries. There the




48               WAAR IN HlEA TEN.
workings of the human heart are described in a manner
that demonstrates the inspiration of the Searcher of Hearts.
There we have a particular account of all our spiritual maladies, with their various symptoms, and the method of a
certain cure-cure that has been witnessed by multitudes
of martyrs and departed saints, and is now enjoyed by
thousands of good men who would account it an honor to
seal the truth of the Scriptures with their own blood.
There you meet with the noblest strains of penitential and
joyous devotion, adapted to the dispositions and states of
all travelers to Zion. And there you read those awful
threatenings and cheering promises which are daily fulfilled
in the consciences of men, to the admiration of believers
and the astonishment of attentive infidels.
" The wonderful efficacy of the Scriptures is another proof
that they are of God. When they are faithfully opened
by His ministers, and powerfully applied by His Spirit, they
wound and heal; they kill and make alive; they alarm the
careless, direct the lost, support the tempted, strengthen
the weak, comfort mourners, and nourish pious souls.
" To conclude: It is exceedingly remarkable, that the
more humble and holy people are, the more they read, admire, and value the Scriptures; and, on the contrary, the
more self-conceited, worldly-minded, and wicked, the more
they neglect, despise, and asperse them. As for the objections which are raised against their perspicuity and consistency, those who are both pious and learned, know that
they are generally founded on pre-possession and the want
of understanding in spiritual things; or, on our ignorance
of several customs, idioms, and circumstances, which were
perfectly known when those books were written.  Frequently, also, the immaterial error arises merely from a
wrong punctuation, or a mistake of copyers, printers, or
translators, as the daily discoveries of pious critics, and
ingenuous confessions of unprejudiced inquirers, abundantly
prove."l
In addition to the above brief, but cogent, arguments in
favor of the authenticity of the Sacred Scriptures, the writer will add but one other:




TTWAR IN HEA VEN.               49
If Jesus was, and is, the promised Messiah, there can be
no doubt remaining of the truth of both the Old and New
Testaments. This is too evident to need demonstration.
The prophets of old predicted so clearly, and with such
coherence, the advent of the Messiah, and the time and circumstances of His coming, that the Jews, as a nation, and
many Gentiles also, who had mingled with or been frequently visited by them, were in confident expectation of
His appearing about the time Jesus was born in Bethlehem
of Judea. This fact is fully authenticated both by sacred
and profane history. Many of the best informed Jews believed that He was the Christ. Those who rejected Him,
looked for the coming of the true Messiah anxiously and
constantly, even while Ile was here; and they have still
been, and yet are, waiting for and expecting His appearance on earth. And, having now been in waiting near
nineteen centuries in disappointment, or at least in hope
deferred, the reasons for believing that Jesus was the
Christ are thereby vastly strengthened, and, as it does
seem, should be accepted as conclusive to every unprejudiced mind, whether Gentile or Jew.




50               WAR 1N INEAVEN.
CHAPTER IV.
Second Proposition-The Heavens Created and Inhabited before
this World-lMosaic History Refers alone to this CreationConsists with Science-Adam Formed — When Eve was MIadeAngels Existed before.
"THAT the heavens were created and inhabited by myriads of happy, angelic beings, long before this world was
created, as recorded by Moses," is our next subject for
investigation.
This, I know, is in conflict with the commonly received
opinion of the creation; but, as is true in relation to many
other well-authenticated facts connected with natural
science, it is one upon which erroneous views are very
generally entertained. To those Bible readers who are
content to accept the brief and figurative history of the
creation of this world, which is contained in the Mosaic
account, as a literal and full exposition of all the mighty
works of an eternal, all-wise, and omnipotent Being, such
conclusion is quite natural, yet we need not go beyond
Divine Revelation to prove conclusively that the account
given by Moses related alone to the creation of this comparatively small revolving planet on which we live; her
appurtenances and inhabitants including man, the crowning work of that week.
Before looking into other sacred authorities for such
proof, let us notice the Mosaic account, and see whether
it will admit of a construction consistent with this hypothesis.
"In the BEGINNING God CREATED the HEAVEN and the
earth." —Gen. 1: 1. The first question arising upon reading this verse is, In what sense is the word " BEGINNING"
here used?




WAR INT HEA VEN.                  51
Considered alone, it might well be construed as referring to the "beJqi,?Ring" of all God's creation, if anything
was created before, or, if not, to the creation of this world.
That the history here purported to be given is that of
the creation of this world, I think quite clear, for no reference is made to any other creation; hence the most natural inference is that the word "beginning" refers to the
beginning of the creation then under consideration. It
would require a strained construction to say that the idea
of any former work of creation is precluded by anything
that is said here. A nd if it should turn out, on looking
further into these writings, that other passages are found
vwhich can only be reconciled with this by restricting that
word, as used here, to the beginning of this creation, we
must so construe it, according to the rules referred to in
the first chapter, or any other reasonable rule.
For the present, however, it is only assumed that the
word beginning does not necessarily preclude the idea of a
previous creative work. The next inquiry is, How are we
to construe the word "created?"  That is a term of comprehensive import. Its primary meaning as used in our
language is: "To produce; to bring into being from nothing; to cause to exist." Among other things it means: " To
make or produce, by new combination of matter already
created, and by investing these combinations with new
forms, constitutions, and qualities; to shape and organize."- Webster.
This last appears to be the most common sense in which
the word is used by the translators of our Bible. Note,
for instance, the following: "For behold I CREATE new
heavens and a new earth."-Isa. 65: 17. "' Create in me a
clean heart."-Ps. 51: 10. "We are His workmanship,
CREATED in Christ Jesus unto good works."-Eph. 2: 10.
For the purposes of the present argument, it is not
material whether the word created here is intended to be
understood as, "to bring into being from nothing," or a
mere alteration, change, or adaptation. For, whether it is
accepted in the one sense or the other, it certainly is said
that God created this world "in the beginning." But




52               WAR IN HEA VEV.
when that was, we are not definitely informed. These remarks are made, however, in passing, and while the text is
before me, merely for the purpose of meeting an objection
made, by a class of modern deists, to the truth of the Bible,
on the ground that certain known facts in science show that
the world has been in existence more than six thousand
years. I think, myself, it has existed in some form and
for some purpose much longer than that; but suppose it
has, if the terms used here are perfectly consistent with
that idea, as they unquestionably are, no argument can be
drawn from that source against the truth of Revelation.
It may become necessary to notice this subject again under
the sixth head, and therefore we will pass on for the
present.
The word "heaven" next strikes our attention. Observe, first, that the singular number is used-heaven, and
not heavens. " The Hebrews acknowledge three heavens:
the air, or serial heaven; the firmament in which the stars
are supposed to be planted, and the heaven of heavens, or
third heaven, the residence of Jehovah."
We will not suppose, then, that it was intended to be
understood as saying that all the heavens were then created,
as that would involve the absurdity of saying, not only
that God then made His own celestial abode, but that He
made himself also, for He is frequently called " Heaven," as
in Job 38: 33: " Knowest thou the ordinances oJf leaven?"
The definite article is used, "the heaven."  From this
we infer that the word heavten indicates more places or
things than one, and that it applies here to a particular
place or thing. Then to what place or thing is it more
reasonable we should understand it as referring, than to
the blue canopy above us, the sky, and the atmosphere
surrounding the earth, and which constituted an indispensable part of this creation?  If any doubt yet remains on
that point, it will be fully removed by reference to the different connections in which the word heaven is elsewhere
found; as, for instance, in the twentieth verse of that
chapter: "And fowl that may fly above the earth in the
open firmament of heaven." No sane man can believe




TWAn IN AIEA VIEN.               53
that the word heaven there refers to the mystic ibabitation
of Jehovah and His holy angels, but to that air around and
above us in which fowls do fly. " God formed every fowl
of the AIR."-Gen. 2: 19. "And the  fowl of HEAVEN"
(were destroyed by the flood).-Gen. 7: 23. "Both the
fowl of the HEAVENS and the beasts are fled."-Jer. 9: 10.
Read, also, Job 37: 18, "Hast thou with him spread out
the sky, which is strong, and as a molten lookingglass."
May we not safely assume, then, that the word heaven,
as here employed, does not necessarily include all that it
anywhere and everywhere does?
We will, in this connection, notice the word "firmament," and, for that purpose, quote from the sixth to the
ninth verses, inclusive:
" 6. And God said, Let there be a firmament in the midst
of the waters, and let it divide the waters from the waters.
"7. And God made the firmament, and divided the waters
which were under the firmament from the waters which
vwere above the firmament: and it was so.
"' 8. And God called the firmament Heaven. And the
evening and the morning were the second day.
" 9. And God said, Let the waters under the heaven be
gathered together unto one place, and let the dry land appear: and it was so."
xVe will observe, 1. That the primary office of this
"firmament," as appears here, was to " divide the waters
from the waters," meaning to separate the waters which
were above, and which descend from the clouds in the
form of rain, from the waters on the earth.
2. That the name given to that "firmament" was
"c lIeaven."
3. That in the next succeeding verse, God, in speaking
of it, himself, calls it" Hleaven."
The preceding remarks upon the word " heaven," therefore, will apply also to the word "firmament," as here used
by the inspired historian. In fact, a careful reading of the
account given us of this creation, must satisfy every one
that the several terms heaven, firmament, air, and skcy are




54               TVWAR IN HEA VEN.
indifferently used, as convertible, and meaning the same
thing.
Fromn the fourteenth to the seventeenth verses, we have
an account of the creation of the sun, moon, and stars'
" 14. And God said, Let there be lights in the firmament
of the heaven, to divide the day from the night; and let
them be for signs, and for seasons, and for days, and years:
"15. And let them be for lights in the firmament of the
heaven to give light upon the earth: and it was so.
"16. And God made two great lights; the greater light
to rule the day, and the lesser light to rule the night: he
made the stars also.
" 17. And God set them in the firmament of the heaven
to give light upon the earth."
The most natural first impression on the mind, from a
casual reading of these verses, would be that they were
then made, but a critical examination of them will prove
that such conclusion is by no means irresistible, or inconsistent with the idea that the sun and stars existed previously. The moon, being a satellite of the earth, was in
all probability, not to say certainly, made whenever she
was.
Attention is here called to the fact that no violence is
done the context by construing the fourteenth verse as intended simply to state the functions of the "lights in the
firmament," as related to this world, which were, "to
divide the day from the night," etc., and without any intention to intimate that they were then, or?when they were
made. The phraseology of the fifteenth verse favors this
view. "And let then be FOR LIGHTS in the firmament of
the heaven to give light upon the earth," plainly pointing
out a service to be performed by them.
Again, the sixteenth verse repeats the fact of the creation
of the sun, moon, and stars, not giving the least clue to the
time when it was done, or stating for what purpose they
were made, thus greatly favoring such construction. And
as this last is in pari imateria with the two preceding
verses, they must all be construed together, and each by
the others, to get their true bearing on the whole narra



WAR IN fHEA VEVN.                  55
tive. The seventeenth and eighteenth contain together
but one additional statement of fact, to-wit: "And God
set them in the firmament of the heaven;" and repeats
in different language, a purpose for placing them there;
but do not, in any way, state when it was done, or whether
that was all the object to be accomplished in their creation.
So that, when considered together, it is evident that there
was no intention on the part of the writer to say, or desire
to be understood as meaning, that they were all then for the
first time brought into being.
"Thus the heavens and the earth were finished, and all
the host of them. And on the seventh day God ended his
work which he had made, and he rested on the seventh
day from all his work which he had made. And God
blessed the seventh day and sanctified it; because that in
it he had rested from all his work which God created and
made." —Gen. 2: 1, 2, 3.
In these three verses, literally construed and without
reference to anything which precedes or follows them, we
see a contradiction palpable and plain; for God could not
have ENDED his work on that day, and at the same time
have rested "' from all his work."
To end a work is to finish, to complete it, and the finishing a job requires work as well as to begin or carry it
on to the point of completion. But what sane man with
the fear of God before his eyes, would think of offering
such violence to His Sacred Word!
The inspired penmen were not careful to avoid the
scathing assault of the critic. For such they show no
regard. Their sole aim in all cases where mere matters of
history were to be written, appears to have been to record
in good faith and in a plain way, the facts intrusted to
each for preservation, so that they could be transmitted
from generation to generation, down the stream of time
to the final consummation. And when prophecies of
future events were delivered to them for the benefit of
their race, their great care seems to have been to report
their message as delivered from Heaven, in every instance,
just as it was received,leaving every one interested at lib



56               TWAR LZA HEA VEr.
erty to search out and apply the interpretation for themselves. It was to the humble, anxious seelker for light, that
blessed light which cometh down from heaven, and not to
the captious fault-finder, the gainsayer, the reviler of
God's messages of love, that those holy men addressed
themselves. Such persons are not, however, overlooked
or neglected by the divine penmen, but to the contrary,
they have their promises of reward according to their
works, as well as others.
But to return to the text now under consideration, notwithstanding such apparent discrepancy, and which is
purely verbal, the sense is clear to the comprehension of
any one of ordinary capacity who really wishes to understand it. The work referred to was the creation of this
world, which had been that far accomplished, as designed,
and on the seventh day God hainyg finished, " ended" that
work, rested " from all his work which he HAD made," and
no doubt from all that work.
There is not the slighest intimation here that he had
created nothing before that week, or that he would make
nothing thereafter. All that we have any sufficient reason
to believe was intended to be reported here, was the work
of the immediately preceding six days. For proof conclusive of the fact that the work of creation did not stop
there, it is only necessary to look at the twenty-second verse
of this chapter and the twenty-first verse of the third chapter; where it will be seen that the master-piece of architecture, the crowning beauty of all this terrestrial mechanism,
was made afterward, and that the necessity for the most
trivial articles of all that work, as found of record, had
not then arisen.
We will now notice the account of the creation of man,
so far as is necessary, to maintain the affirmative of the
proposition, that the Mosaic history does not preclude the
idea of a previous creation of celestial beings. And for
convenience, the several passages referring to it are presented together, and will be so treated:
" And God said: Let us make man in our image, after our
likeness: and let them have dominion over the fish of the




VA R IN HEAVEN.                  57
sea, and over the fowl of the air, and over the cattle,
and over all the earth, and over every creeping thing that
creepeth upon the earth. So God created man in his oiwn
image, in the image of God created he him; male and
female created he them."-Gen. 1: 26, 27. "Thus the heavens and the earth were finished, and all the host of them."
-2: 1. "And the Lord God formed man o'f the dust of the
ground, and breathed into his nostrils the breath of life;
and man became a living soul."-2: 7.
Had the account of the creation of man stopped with
the first statement of it, we would have had no evidence
therethat he was, in any very distinguishing feature, different from other animals, or that he was endowed with a
"living soul;" as the statements there made in relation to
his creation are similar to those made of other creatures,
except as to his image, and that could readily have been construed as referring to the form and appearance of his body.
But the subject is resumed in the seventh verse of the
second chapter, and there we find two additional facts as
to the creation of man, and such as are not stated in the
history of the creation of any other being. The first is
as to the matter of which he is made, " of the dust of the
ground;" and (which is to us the most important item of
all connected with the whole creation), that the Lord God
" breathed into his nostrils the breath of LIFE, and man became a
LIVING SOUL."
That the body of Adam was then made, none doubt, who
admit the truth of the Bible; but that the light, the LIFE,
the LIVING SOUL, which was breathed into that body, was
then first brought into existence, is certainly not stated by
the sacred historian. And from the bare fact, that a circumstantial account is given of the making of his body,
which is but dust, and not a word said about the creation
of his soul (of which our Savior asked the potent question: "'What shall it profit a man if he shall gain the
whole world, and lose his own soul?")  such interest is
awakened as to the origin, nature, and destiny of the
human soul, as to demand the most diligent investigation
of that vital question.




58               WAR IN HEA YEN.
But, for the present purpose, it is only sought to show,
that the Scripture under review may be true, and yet that
the soul of Adam MAY HAVE EXISTED before his body was
made.
May not so much be safely assumed without saying more
here?
The first verse of the second chapter having been commented on, when speaking of the creation of the sun,
moon, and stars, the reader is respectfully referred to the
remarks made there as to it. The object for repeating it,
as part of the history of the creation of man, was simply to
present all that account at one view.
The subject is again, but incidentally only, referred to
in the first and second verses of the fifth chapter, thus:
" This is the book of the generations of Adam. In THE DAY
that God created MAN, in the likeness of God made he him;
male and female CREATED he them; and blessed them, and
called their name Adam, IN THE DAY WHEN THEY WERE
CREATED."
Careful attention is invited to the liberal use of words to
express different things, and which appears in all the sacred
writings. To read this paragraph alone, every one would
agree that God made man and woman at the same
time, or at least on the same day; that they were made in
the same way, that is, of the same material, and the common
name Adam (or man) was applied to, and the blessing
pronounced upon them all at once. The contrary of all
which is, nevertheless, clearly taught in this very account
of the creation.
Man was made on the sixth day. How long it was
afterward when Eve was made, no specific account is given;
but from what is said about it, some considerable time
must have elapsed between the making of the two; it may
have been days, weeks, months, or years, so far as anything
to the contrary is stated in the Bible.
By reference to the eighth and ninth verses of the second
chapter, it will be seen that Adam was not made in the
garden of Eden, but somewhere else; and that the garden
was afterward planted, and he was' PUT" into it. The




WAR IN HIEA VEN.                59
trees, herbs, and grass which were first created, were, as it
appears, made to spring out of the ground, and miraculously grow up at once into full maturity, bearing fruit and
seed, each after its kind, and in perfection; all ready to
supply food for beast, fowl, and man. (See chap. 1.)
This was necessary for the support of those living creatures
which required food to sustain them. It was not so with
the production of Eden. We are informed that there:
"Out of the ground made the Lord God to grow every
tree that is pleasant to the sight, and good for food: the
tree of Life also in the midst of the garden, and the tree
of Knowledge of good and evil."
The language used here is such as is commonly employed to express the ordinary growth of vegetation.
There is no apparent reason why time should not have
been allowed for the natural growth of all the trees,
shrubs, vines, herbs, etc., in the garden; because food in
abundance, doubtless, was already prepared for use outside
of it. And it is expressly said: " And the Lord God took
the man, and put him into the garden of Eden to dress
it and to keep it."-2: 15. This language implies a growth,
as in ordinary cases, of the production of the garden, else,
why the necessity for its being dressedc and kept?
Adam was alone in the garden also; how long we are
not informed. There was a cause for his being there alone,
as we must conclude; for we will not admit that God acted
in anything without good and sufficient reason. The
most natural inference, perhaps, is that by living alone for
a time, and having for his associates none but brute beasts,
he would the more highly appreciate the value of the companion intended for him. Eve, it seems, was not created
until after all the other living creatures had been present
before Adam, and each received an appropriate name. All
this required time.
" And the Lord God said, It is not good that man should
be alone; I will make him an help meet for him."-2: 18.
This must not be taken to mean that God had just discovered that it " was not good that man should be alone,"
but that Adam had learned his lonely condition and craved




60              TT WAR Ir HfEA ViEN.
the companionship of a rational being like himself; for
that God had intended from the beginning to create Eve
also, no one can pretend to doubt. The whole scheme of
this creation would have failed of its purpose without
her.
Our well-intending, but unfortunately too confiding
mother Eve, was, as we have every reason to believe, reserved for the crowning work of this creation. Adam had
been made, and had lived outside of that beautiful place.
He had afterward been brought into it, and had witnessed
the excellencies of that garden above even the virgin perfections of the outside world. Here he had resided in
perfect bliss, save that one comfort alone was wanting.
When his experience had been sufficient in that manner of
life, and his mind was fully prepared to appreciate the
blessing, a deep sleep was brought upon him in the garden,
and then from his side, near his heart, a rib was taken, and
of that to him precious material, and by the immediate
hand of his own Maker " an help meet for him" was made.
The flesh was closed up and immediately healed by the
creative power of God. Adam was then, as we may reasonably infer, gently aroused from his deep sleep, when, to
his amazement and delight, before him stood, in the bloom
of youth and blushing beauty, Eve-of size and model
perfect, her curling tresses waving in the morning breeze,
and her sparkling eyes reflecting the wonder of his own.
"Yet was there light around her brow,
A holiness in those dark eyes,
Which show'd, though wand'ring earthward now,
Her spirit's home was in the skies.' —Moore.
The ecstatic joy that filled his pure heart (for Adam was
then a stranger to sin) may be imagined, but can not be
described by any power below that of Him whose loving
kindness gave it.
To infer from that passage that Adam and Eve were
created on the same day would involve difficulties from
which it would be hard to escape. But to construe the
expression, "in the day;" which occurs there twice, simply




TVA? I2N HEA VEN.                 61
as referring back, in a general way, to the time of their
creation, for the purpose of giving their form and common
name, and without intending to say that they were both
made on the same day, and the sense is plain, and no conflict exists between that and the other statements referred
to on the same subject.
We can not be too careful in searching out the true sense
and meaning of the sacred writers. This can, in most
instances, be done successfully, by comparing the several
passages to be found referring to the same thing, with
each other. We frequently meet with remarks, which, if
taken alone, or construed strictly, would be either untrue
or unmeaning. Such, for instance, as the expression by
Cain in his alarm: "And it shall come to pass that EVERY
ONE THAT FINDETII ME shall slay me."- Gen. 4: 4. "And
the Lord,said, I will destroy man whom I have created from
the face of the earth."-G en. 6: 7. Noah, although included in the terms of that general denunciation, felt no
alarm for himself or family, knowing that he and they
were all to be excepted.
Before closing this branch of the subject, let us notice
the care with which the jurisdiction and control of Adam
was expressed. "And God said, Let us make man in our
image, after our likeness; and let them have dominion over
the fish of the sea, and over the fowl of the air, and over
the cattle, and over all the earth; and over every creeping
thing that creepeth upon the earth."-1: 26. The same
dominion, but in different form, is repeated in the twentyeighth verse, and each time the power of Adam was strictly
limited to this earth and things upon it, by specification of the
things over which it was to extend. No general language
was used which could be understood as extending it to anything else. Had power been assigned him in words, which
would necessarily include all living creatures, a strong inference would have arisen from such expressions that
nothing had ever been created previous to that time; and
that no living creature was then made but those on this
earth, for he certainly could not control such if on another
planet, or elsewhere in the heavens above.




62             TWAR IN HEA VEN.
With this preliminary review of the Mosaic history of
creation, and confidently believing that no one who has,
or may examine that history with the care which is due,
will fail to be satisfied that nothing is there said which
is not consistent with the hypothesis that heaven was
created and inhabited by innumerable rational beings
before this world was made, I will close this negative
inquiry and proceed to the examination of such Scriptures
as tend to prove the affirmative of that proposition.




WAR IN _HEA VEEN.                   63
CHAPTER V.
The Same Subject Continued-Nature anda Extent of InspirationClass from which Inspired Ai-en were chosen —Fuidence that
Angels Existed before the Creation of the World, Scriptural,
Rational- Conclusion.
To a correct understanding of the book of Genesis, it is
necessary that we bear in mind the purpose for which it
was written. If inferences may be drawn from anything
said there, which would conflict with well-authenticated
scientific facts, we should not, in hot haste, pronounce the
book spurious, but rather pause and inquire with what
intent it was written, and what wtas the object and scope
of the writer, etc. And if it is found to have been written
for one great purpose only, and that the matter in question was not within the compass of the plan marked out
by the writer, we should accept it as what lawyers call a
mere obiter dictum. (a passing remark), and therefore (if
not figurative) but casually spoken, or written, and of no
force or value.
It requires no argument to show that the writer did not
expect that book to be accepted as a work on geology,
astronomy, natural history, or any other purely scientific
subject; but a succinct account of the creation of man and
his early history, and, as connected therewith, of the creation of this world and the creatures found here. Some
have wondered why nothing is said there about the creation of angels or devils. This may be sufficiently accounted for on the supposition that the plan of the work
did not extend that far, or that the writer knew nothing
about it.
Moses may not have been a good geologist or an ex



64              WAR IN HEA VEN.
perienced chemist, yet a man of undoubted veracity and
distinguished piety.
Joshua, it is said, commanded the sun to stand "still
upon Gibeon, and thou, Moon, in the valley of Ajalon.
And the sun stood still, and the moon stayed, until the
people had avenged themselves upon their enemies."Josh. 10: 12, 13.
An astronomer of the present age would not readily believe that account as literally true; but if otherwise inclined to believe the Sacred Writings, he would find it
easy to explain that matter to the satisfaction of himself
and of all others so disposed.
The mind of Joshua was not then on questions of abstruse science. His ambition was to punish his enemies,
the Amnorites. His prayer was that the sun and moon
might stand still-his desire was to have more time to pursue and destroy the enemy. God heard his petition, and
approving the motive, He granted the request for time,
not in the way mentioned, but by producing the effect desired, by suspending the rotation of the earth for the requisite time. Joshua, his army, and the historian probably, all believed that the sun and moon stood still " about
a whole day."  To them the effect was the same, and their
error, as to the manner in which it was accomplished, was
immaterial.
God knows all things. Of course, then, no scientific
fact, how hidden soever or abstruse to us it may seem, is
at all mysterious to Him. Our ignorance of such things
He also knows, and the cause of it. He hears our prayers
in the true sense and meaning intended, no difference how
imperfectly expressed, or in what unscientific language
clothed. When he communicates to us, by his prophets
or otherwise, he addresses our understanding, and employs
such terms as are best adapted to convey to our obtuse intellects the information intended, or produce the desired
reflection. Of this the prayer of Joshua, and the conversation with Job (which is found in the thirty-eighth chapter
of that book), are striking instances. Job, for instance, no,doubt thought that the earth rested on a foundation, sup



WAR I1V IlEA VEN.                65
ported by corner-stones, as buildings are, and therefore his
reflections were properly excited by speaking of things as
he understood them to be, and not as they really were.
If Moses intended to say that the matter of which the
world was created had no existence before (but I insist
that he did not), and if there is conclusive evidence that
it did exist before, then a sufficient answer to any objection which may be brought against him on that account,
is to say that he was not, and did not pretend to have
been inspired of God as to such scientific facts; and that
for him, as a mere man, to err was natural; and that in
doing so he did that only which most inspired writers who
came after him did.
We have abundant reasons for believing that the prayers
of the faithful are often answered in the same manner at
the present clay. The Christian in faith and humility,
petitions the throne of grace for that which is most anxiously desired, and which is consistent with the Divine
Will. The request is often granted, not in the way expected, but in another not less efficient or satisfactory.
God knows our necessities better than we; and to carry
into effect any purpose of his, he is at no loss for means.
If every book which contains error, of some sort, is to
be rejected as fabulous or false, then we may commit
all our libraries to the flames. For I fear not to say, that
no book of one hundred pages has ever yet been written
and printed (and without having passed through the hands
of a hundred and one, or other like large number of translators, copyists, and printers, how faithful soever they may
have been) by mortal man, with or without the aid of inspiration, which would not be condemned under that rule.
The prophets, apostles, and teachers of old, who wrote
and taught under the direct influence of divine inspiration,
made no claim to perfection of wisdom in any matter beyond
that mission with which they were each especially charged.
That the communications made to them were restricted
to the subject matter with which they were commissioned
may be proven to the satisfaction of any one, from the
Sacred Scriptures alone. Of the many instances in which




66               WAR IN HEA VAEN.
more information was asked by them than was granted,
as stated by themselves, I will refer to the case of Daniel
alone. In the twelfth chapter of his Prophecies is to be
found a case in point. He says: "I heard but I understood not; then said I, O Lord, what shall be the end of
these things? And he said: Go thy way, Daniel; for the
words are closed up and sealed till the time of the end."
Many of the chosen men of God were of humble birth
and but little education. They were best suited to the work
assigned them. If the great, learned, and wise men of the
world had been selected for those purposes, it would have
been said at once, and believed, too, that they were archdeceivers. They would have been capable of deceiving
the great mass of people in many ways, without the aid
of special inspiration; and hence their claim to such help
could have been with success denied. Not so with the
obscure, poor, and illiterate. Their ignorance on most
subjects was known, and, therefore, their ability or even
desire to deceive was, in proportion, less feared. See 1 Cor.
1: 26, 27, 28. We have no reason to believe that the inspired writers knew any more of things disconnected with
the particular facts revealed to them than they knew before their inspiration, or would have otherwise known.
After having proven (or attempted to do so) in the preceding chapter, that there is nothing in the Mosaic account
inconsistent with the proposition that the heavens were
created and inhabited by holy angels before this world was
made and Adam placed here, let us, in the next place,
see whether the Scriptures contain affirmative evidence
thereof.
In the first chapter of Genesis, twenty-sixth verse, we
read: "And God said, Let us make man in our image, after
our likeness."  The plural number being used here indicates clearly that more than one were present when man
was made. I am aware that the generally received opinion
is, that the Father and Son are intended as the parties
between whom this conversation was had, and some add
the third person in the Trinity also. Without stopping to
discuss the question, who we are to understand as there, at




WAR IN HEA VEJN.                 67
that time, it is enough for present purposes that there were
more than one concerned in the consultation.
If angels did not exist before the creation of the world,
how are we to understand the thirty-eighth chapter of Job,
and particularly the fourth and seventh verses: "Where
wast thou when I laid the foundation of the earth?" "When
the morning stars sang together, and all the sons of God
shouted for joy?" By the morning stars is evidently intended the holy angels of every degree, of whom it is said:
"And all the sons of God shouted for joy." The terms,
morning stars and sons of God, alike referring to those,
who, on that glorious morn, sang anthems of praise to God
for his goodness and mercies to his fallen creatures, and
all, in one happy band, shouted together for joy-that a
plan was agreed on and a place of redemption for the lost
was found and prepared. Or, was it on some other account
that heaven itself was thrown into such ecstasies of joy
and gladness? If so, for what was it?
But we are not left to conjecture alone as to the cause
of that rejoicing. In the second epistle of Paul to Timothy 1: 9, in speaking of the gifts and power of God, he
says: " Who hath saved us and called us with an holy calling, not according to our works, but according to his own
purpose and grace, wmcIIH WAS GIVEN US IN CHRIST JESUS
BEFORE THE WORLD BEGAN."  This is not the time or place
for extended comment on this Scripture; but it is thought
well enough in passing to drop a hint, at this point, for
reflection, as the reader glides along. It is this: To constitute a gift, three things are necessary: first, a party able
to give; second, another capable of receiving; and, third,
something which may be given by the one party and received by the other at the time when the donation is made.
If, then, it is true, that God gave to man a holy calling
and saving grace, in and through Jesus Christ before the
world was made, it follows as another truth, that Christ,
man, and saving grace all existed, in some sense, somewhere, and in some condition also, "before the world
began."
Well might the sons of God shout for joy on such an




68              TWAR IrN HEA VEN.
occasion. And that rejoicing has not yet ceased, for
"There is joy in the presence of the angels of God over
one sinner that repenteth," to the present day. —Luke
15: 10.
"Some have held that the angels were created before
the visible world, and that this is the reason why Moses
loes not mention them. Of this opinion were Origen,
Chrysostom, Hieronymus, John of Damascus, and others
among the ancients; and among the moderns, Hielmann,
Michaelis, and others." — Kapp.
" Some think that the idea of God's not creating them
before this world was made is very contracted. To suppose, say they, that no creatures whatever, neither angels
nor other worlds, had been created previous to the creation
of our world, is to suppose that a Being of infinite power,
wisdom, and goodness, had remained totally inactive from
all eternity, and had permitted the infinity of space to continue a perfect vacuum till within the last six thousand
years; that such an idea only tends to discredit revelation,
instead of serving it." —Bulc.
If we remember, "that one day is with the Lord as a
thousand years, and a thousand years as one day (2 Peter 3:
8), the six thousand years, which have not yet elapsed since
the creation of the world, are but as six days with God;
and therefore he has remained inactive from all eternity,
until the first of, to him, the present week, if nothing was
created before this world. In that view the idea that God
had created nothing before this world, appears the more
unreasonable.
But, again, we find from the time the first revelations
were made to man of His works and ways, lie has been
very active. The whole immensity of the heavens are
seen actively and busily at work, and with perfect system
and regularity, as but one vast machine. All animal and
vegetable life on this earth is busily at work fulfilling each
its own destiny. God, by His Holy Spirit, is, without
ceasing day or night, constantly engaged in the beneficent
work of man's redemption.  Strange, indeed, is the




TVAR IN HlEA VL7VN.               69
thought, then, that he had theretofore remained listless
and idle.
Tllere is an important historical fact found in Genesis,
which it will be hard to reconcile with the hypothesis that
nothing had been created before this world.
The temptation and fall of man, as recorded in the
third chapter, is referred to. It is conceded that the " serpent" mentioned there is the same evil spirit which is
elsewhere called the Devil and Satan, and who is uniformly represented as the great Apostate; the common
enemy of God and man, and the arch-deceiver of our race.
Ile is, as all agree, a created being. As to when he was
created, revelation is silent. We are left to inference,
scriptural and rational alone, on that question. Guided
by these two lights, is it most likely that he was created
when the world was, or before?  IHe is said to have once
been an angel of light in heaven. "l Iow art thou fallen
front heaven, 0 Lucifer, son of the morning! how art thou
cut down to the ground, which did weaken the nations."
Isa. 14: 12. In Rev. 12: 9, we read; "And the great dragon was cast out, that old serpent, called the Devil and
Satan, which deceiveth the whole world; he was cast out
into the earth, and his angels were cast out with him."
Our Savior says: "I beheld Satan as lightning fall from
heaven." Luke 10: 18.
When he was made or cast out of heaven, or fell to
earth, we are not informed. But from the above Scriptures (as well as from many other like passages), we do
learn that Satan is not now what he once was, or where he was
first known to have been. That he was at one time in
heaven having angels following his lead, and hence that
he was an angel of superior order; that he was "cast out
into the earth," and that he is the great deceiver of "the
whole world," are three facts which can not be successfully denied.
Bear in mind, reader, that the inquiry here is, whether
anything was mnade before this world; and in support of
the affirmative it is proposed to prove that Satan and his
angels were created prior to that time.




70               WAR IN H EA VEN.
It is further premised, that the Mosaic account only
applies to things created at a certain time and place. The
time included is the six days mentioned, and the place was
here below. The first reasonable inference to be drawn
is, that a full though brief history of all that work was
given, in which some notice was taken of all that was
then and there created. To infer less would be to charge
the writer with dereliction of duty. We are told nothing
there of the creation of Satan, or of any other angel,
good or evil. Then have we not here, from that fact,
strong presumptive evidence that he was not created the,?
The first we hear of him, he was in heaven. We have no
evidence in Scripture that he was translated from earth
there, as were Enoch and Elijah. The question arises,
therefore, if he was created here, how and when did he
get up to heaven? If that can not be satisfactorily answered, we have additional reason to believe that he was
not created here when the world was. If he was not
created then or there, it is plain why no account of his
creation was given by that historian; and if we accept his
history as faithful and true, we are driven to the conclusion that Satan was not made at the time and place of this
creation.
It is admitted that he is not self-existent, but a created
being. If he was not made then and there, the inquiry is,
when and where was he created? It must have been either
before or after that time, of course. Was it not before?
As remarked already, he is not what he once was. IIe
was an angel of heaven, he is now an outcast devil. When
he was numbered with the high and holy angels of heaven,
he must have been like the other celestial beings; and to
resemble them it is necessary that he should have been
pure, and holy, and good, full of faith, and love, and joy;
giving praise to God continually. He is now, if there be
anything true in the Bible, just as far removed from what
he then was as heaven is from hell.
All that change he has undergone. This required time.
What length of days, years, or centuries we can not tell.
If we may form any estimate from what we observe




WAR 17N  EA TYEN.                         71
here, of the changes which are ever progressing around
us, we should conclude that a great while has elapsed from
his creation as a holy angel, before he was found in Paradise sporting in the form of a serpent (then one of the
most beautiful and lovely creatures of that heavenly place,
where sin, enmity, or fear had not been known), around
and before Eve, and by his wiles and allurements, in all
hypocrisy and deceitfulness, seeking not only her overthrow and ruin, but that of Adam and all their posterity,
both for time and eternity.
As indicating the utter depravity to  which he had arrived, and the black malice by which he was moved on
seeing Eve, "thus early, thus alone," walking in the garden, he is fitly represented as soliloquizing thus:
"Tho'ts, whither have ye led me! with what sweet
Compulsion thus transported to forget
What hither brought us I hate, not love, nor hope
Of Paradise for hell, hope here to taste
Of pleasure, but all pleasure to destroy,
Save what is in destroying; other joy
To me is lost."-Paradise Lost.
In reference to the insinuating manner in which he approached his unsuspecting victim, the same author, further
on, says:
"So spake the enemy of mankind, inclos'd
In serpent, inmate bad, and toward Eve
Address'd his way, not with indented wave,
Prone on the ground, as since; but on his rear,
Circular base of rising folds, that tower'd,
Fold above fold a surging maze, his head
Crested aloft, and carbuncle his eyes;
With burnish'd neck of verdant gold, erect
Amidst his circling spires, that on the grass
Floated redundant: pleasing was his shape,
And lovely:'*: - 
With tract oblique
At first, as one who sought access, but fear'd
To interrupt, sidelong he works his way;
As when a ship by skillful steersman wrought,
Nigh river's mouth or foreland, where the wind
Veers oft, as oft so steers, and shifts her sail:




72                 WA R IN  HEA VEYN.
So varied he, and of his tortuous train
Curl'd many a wanton wreath in sight of Eve,
To lure her eye; she busied heard the sound
Of rustling leaves, but minded not, as us'd
To such disport before her through the field,
From every beast, more duteous at her call
Than at Circean call the herd disguis'd.
He bolder now, uncall'd before her stood
But as in gaze admiring; oft he bow'd
His turret crest, and sleek enamel'd neck,
Fawning, and lick'd the ground whereon she trod."
If Satan had been made when Adam was, and translated to heaven as his home, is it probable he would have
apostatized-been cast out, and so soon found here again,
and engaged in such fiendish work on earth?  If so, there
would seem to be more danger of falling into sin in heaven
than on earth, for Adam and Eve had remained pure and
spotless, up to that time, as when they were first put here.
So to presume would be blasphemy!  Would it not, then,
be more safe, as well as more consistent with common sense
and the Sacred Scriptures to say that Satan was created
before Adam? If so, the question recurs, when and where
was Satan created? As to the time, revelation gives us
no clue, by which we can form any opinion when anything
was created except this world and its inhabitants and appurtenances.  Our chronology relates to time only, as distinguished from eternity; and time dates with the creation
of the world and of man.  Things existing and acts done
before that are, uniformly, spoken of by the divine penmen
as existing f'tom all eternity, or before the foundation of the
world, or in some other like general terms.
Reasoning from  analogy, we would naturally conclude
that Satan, his angels, and all other originally angelic
beings were created in heaven. They were made to inhabit those celestial realms. Man, beast, fowl, etc., were
intended to occupy this world, and they were made here;
it is, therefore, most reasonable to suppose that such creatures as were designed to inhabit heaven were created
there.
But again. The holy angels who serve about the throne




WAR IN tEA VEN.                 73
of God, and are often employed in errands of mercy to
man, were created at some time and somewhere. They
are by common consent admitted to beof the proper inhabitants of the upper heaven.
We have no authority from Scripture or reason to say
that they ever inhabited this earth as their home. No
account of their creation is found in Genesis. They were
in heaven warring against Satan and his angels, when the
latter were expelled from those sacred precincts.  The
good and evil angels were all there at that time. In the
absence of all authority to the contrary, are we not therefore justified in believing that they were all, at some time
and for some purpose, created there? And, having no
evidence that Satan is older than either class of angels
spoken of, why should we say that he existed before they
did? If, then, we are satisfied that Satan was created
before this world was, why should we doubt that the
angels of light, and those of darkness also, were created
before the "Lord God formed manl of the dust of the
ground?"
Before leaving this branch of the subject, it may be well
to make a remark or two on the above quotations from
Isa. 14: 12, "HIow art thou fallen from heaven, O Lucifer, son of the morning," etc. The name "Lucifer" evidently refers to Satan.  We are informed of no other
being who could be justly called "son of the morning,"
and who has "fallen from heaven," and been "cast down
to the ground." iHe is often represented as having been
an angel of high order; having his " hosts " following him.
The term "morning" is, by many of the inspired writers,
used figuratively; as in Ps. 139: 9, " If I take the wings'of
the morning," etc. lIos. 6: 3, "IIis (the Lord's) going
forth is prepared as the morning."  Amos 5: 8, " Seek hi/m
that maketh the seven stars and Orion, and turneth the
shadow of death into the MORNING, and maketh the day
dark with night." In the text now under consideration,
and in Job 38: 7, the expressions "son of the morning"
and "morning stars" are understood as emblematical of
the antiquity, excellence, and superiority of those to whom




74              WAR IN HEA VEN.
the terms are applied. The morning is the first and most
delightful part of the day, so may the morning, the first
of the day, be considered a fit emblem of the first and
most excellent works of creation. In that sense, not only
the holy angels, who "shouted for joy" at the creation of
the world, may be designated as the "morning stars," but
Lucifer, the great fallen, as having been a "son of the
morning;" meaning thereby one of the first of created
beings, both as regards time of creation and exaltation of
rank.
These epithets would but poorly fit one of the depraved,
fallen, and lost sons of Adam. They can, with propriety,
be applied to none but those of an older and better race
than we now appear. If so, then there must have been
such beings, else all such references are but idle pratewords without meaning. Who will so receive them?
Reader, have you carefully examined the Scriptures
bearing upon this subject? Have you reflected on it
seriously, and in the light of natural reason? You have,
say you.
Will you now, after such investigation, deny that the
heavens were created and inhabited by angelic beings before this world was made? If you will, I must consider
you as the party named in IIosea 4: 17, and obey that
command.




WAR IN HEA VEN.                    75
CHAPTER VI.
Third Proposifion-All Created Holy —Free-will-Predestfination —Christians Persecuting each other —Charity Comnmlended
— Tenmper of Disputa nts Moderating.
OUR third proposition is, "That all rational creatures
were originally created by God'very good,' and endowed with powers of volition, locomotion, and action,
for the glory of God and individual happiness, and were
free agents to serve and glorify their Creator, or not, just
as they chose."
The Bible informs us that God created all things in
heaven and on earth.  " Al-nd God saw everything that he
had made; and behold, it wvas very good."-Gen. 1: 31.
It has already been insisted that the Mosaic history of
creation applies only to this world, and persons and things
here. This was, however, the last creation —of rational
creatures at least-of which the Scriptures anywhere give
an account, and must be understood as applicable to all
things by him created up to that time.
We find ourselves here surrounded, nevertheless, by
good and evil, and of which the evil quality appears
largely to preponderate.  Admitting the truth of the Sacred Word, this state of facts furnishes a problem  for
solution which deserves and has delmanded the attention
of the most profound philosophers and learned theologians of all Christian ages and countries.
God is said to possess the powers of omniscience, omnipotence, and omnipresence, without stint or limit, and to
be full of love and mercy to his creatures.
That he has all these attributes, in perfection, 1no one
will doubt who will search the Scriptures or observe his
works and ways, and who believes there is a Go'J. The




76                WAR 1iN HlEA VEN.
heathen, who know nothing of the Bible, believe this as
firmly as those who have it.
If, then, HIe is good, and made all things like Himself,
good, and has all these qualities in perfection, it does become an interesting question, how came so much evil in
the world?
Notwithstanding the general agreement of men as to
the attributes of Deity, the difficulty of reconciling the
apparent inconsistencies which strike the mind at the
threshold of this subject has, no doubt, been a prominent
cause of the infidelity that exists in the world.  The
chief inducement to write this chapter is to remove this
source of doubt and consequent eternal death, as far as
possible, by accounting for such seeming inconsistencies,
and showing that they exist in appearance only.
That there is a God who made and overrules all things
has been already argued. That He possesses all the attributes here assigned Him is so manifest, and has been so
clearly proven by others, that it is assumed as true without stopping here to produce evidence as to either. It is
not thought necessary to say a great deal about the perfection of IIis works.  That a builder, who is himself
perfect, should put up a deficient edifice is not to be
expected.
No legitimate inference can be drawn against the belief
that all rational creatures were originally made perfectly
pure and free from sin and all its baleful consequences, if
we admit that they were all left free agents.
Deviating here from the regular line of argument, as
suggested by the shape in which the present proposition
is stated, let us notice, first, the question of free agency.
It is not desired to take sides for or against either of the
parties who have, with so much learning and ability, and,
I regret to say in many instances, with much more acrimony than Christian charity, from the time of Pelagius
and St; Augustine to the present day, debated this vexed
question. That so much bitterness of feeling should have
been indulged is, and has long been to my mind, a thing
mysterious and wonderful. Why one holding the doe



WAAR IN fHEA VEN.                 77
trine of either the one or the other of these parties, who
otherwise had every appearance of a pious and faithful
Christian, should have been not only denied church communion, but thought a fit subject for the most vindictive
persecution, by those of the other party, can not be accounted for without admitting together the total depravity
of our nature, and that Satan, the common enemy of all,
had spies in the camps of each party and cunningly contrived to direct the batteries of both.
"And the serpent cast out of his mouth water as a flood,
after the woman, that he might cause her to be carried
away of the flood." —Rev. 12: 15. Will not this do for
an interpretation of that Scripture: By the "serpent,"
we are to understand Satan as intended; by the "woman,"
the whole Christian Church as one family; and by the
"water as a flood," the bickerings, strifes, persecutions,
and wars which the devil has from time to time fomented
between them, and cast out of his mouth, as a flood, "after
the woman, that he might cause her to be carried away of
the flood," that is, destroyed by persecuting each other?
The maxim of Mr. Jefferson, that "error ceases to be
dangerous when reason is left free to combat it," had not
obtained with Christians of that age. The learned and
pious Mr. Henry, of the eighteenth century, in his Commentaries on Rev. 12, says: " The Church of God is in
more danger from  heretics than from persecution; and
herecies are as certainly from the devil as open force and
violence."  While I can not concur with that able and
highly esteemed theologian in that particular, I must not
express my own opinion of that matter too freely, for fear
some might think it would amount, in substance, to charging many great lights of the church, both ancient and
modern, with having been and now being in the service of
the devil. That they intended well, I do not question; but
that they had more zeal than knowledge, is the most charitable conclusion at which we can fairly arrive.
Inasmuch as some yet entertain the same sort of prejudices against those who differ from them, on this and similar subjects, that gave rise to such persecutions among the




78               WAR IN HEAVENY.
earlier Christians, before the civil laws put a stop to them,
or, as it is expressed in the next verse, before the powers
of this world came to the rescue of the church, " and the
earth opened her mouth, and swallowed up the flood," it
is affectionately suggested to all professed Christians who
are unwilling to recognize as brethren those who entertain
views of that sort, however different from their own they
may be, yet who profess to be on the Lord's side, and whose
walk and conversation testify for them that they love Jesus
Christ and his people, that they carefully examine the
ground occupied by themselves.
To the warfare in which Christians are engaged there
are but two parties. We are either in the service of Christ
or of Satan. There is no middle ground here. If we
would be in the service of the blessed Redeemer, we must
be faithful in the observance of his laws. We must love
one another. Read 1 Cor. 13: charity means love. Where
love abounds as required there, no room is left in the
Christian's soul for envy, hatred, or malice.  If your
brother believes that man is a free agent, and may serve
God or the devil as he chooses, and you knowv that he is
wrong, and that the destiny of all men was fixed and settled by a divine covenant before they were made, have
charity for your poor, deluded fellow-man! Do not cast
him off simply because you are more wise than he, but
talk to him, labor withl him, and if you can not bring him
over to your faith, believe that he is honest of purpose,
but too stupid to receive instruction on such plain and
simple matters of B3ible truth; and love him none the less.
This is your duty, as St. Paul teaches in that chapter.
We should ever bear in mind that we are all fallible.
Even in our most firmly established opinions it is possible
that the best informed of us may be in error. This is a
fact taught in the Bible so plainly, and by daily observation so fully, that none deny it. This should induce all to
exercise charity toward those of differing views from their
own, and at the same time drive ultra dogmatism from
their own bosoms.
All men are deeply interested in every important theo



WAR IN HEA VEN.                   79
logical question. The simple fact that others having the
same interest in them which we have, and as good or better
opportunities for a correct understanding of them than ours,
should induce us to pause before we undertake to say, "I
know I am right."  That is a danperoaus expression to use as
to controverted points between Christians.
It is right, however, " That ye should earnestly contend
for the faith which was once delivered unto the saints."Jude 3. This is not the thing complained of. We may
contend earnestly, but not violently; affectionately, yet
with none the less, but far more success.
To approach a brother in that affectionately kind manner
which so well becomes a follower of the meek and lowly
Jesus, and talk with him in love of the matter of his
supposed error, is a far more befitting and successful way
to bring him to the truth than to prefer charges against him
for heresy, and have him expelled from the communion of
the church, and driven out to buffet the jeers of a wicked
and gainsaying world. And if we consider our own fallible condition, it will be found a great deal the more safe
way for ourselves, as it may turn out that the brother was
right, and the difference between us was the result of our
own mistake.
With these preliminary remarks, this delicate question
is approached not, I repeat, to side with either party, but
to establish such facts as lie in the pathway to the main
theory propounded for consideration in this work.
If Satan and his followers were not, to some extent, free
agents, neither he nor they could justly have been held
responsible for anything they did or said. If he and they
were, in all things, absolutely controlled by an overrulilg Providence, and acted in obedience to that irresistible power which directed them, as the strong arm of the
engine impels the driving wheel, that which they did can
not truly be said to have been their work.
It is a legal maxim that what a man does by another he
does by himself. For the act done, the principal is held
accountable, and not the agent. This we can understand
and approve as right. The reason which brings us to




80               TVAR IN HTEA VEN.
that conclusion is the gift of God. Shall we so abuse His
gift as to impute injustice to Him, when there is no necessity, real or imaginary, for so doing?  The most bloody
penal code in existence will not hold a man answerable
for an act done under compulsion. The party who prccured and caused the act to be done is the one held to
account for it. To compel an inferior to do an unlawful
act, and then inflict the penalties of a violated law upon
him for having done it, is equivalent to a superior punishing an inferior who has done no wrong, but, as it would
seem, purely for the pleasure of witnessing the pains of
the innocent. Is that what is charged by rebellious, sinful,
yet dependent man against Him who made us, and to
whose tender mercies it is that we owe every breath we
draw? None may answer, yes! but it is virtually what by
far too many have done, unwittingly however, as I charitably hope and believe.
It may be remarked as one of the most singular features
of the unnatural, unaccountable, and wicked war which
has been so long and vindictively waged by different factions of the so-called Christian Church against each other,
that those who held and advocated doctrines which involved their Creator in such inconsistencies, professed to
be, and doubtless esteemed themselves as being, the most
zealous and only reliable supporters of the dignity, justice,
and mercy of God. Strange as it may look, such is, nevertheless, the fact! They went upon the fancy idea, that if
a creature may act freely and for himself, and in so doing
should escape the torments of hell, he would be entitled
to some credit therefor, and hence God would be deprived
of a part of the glory which is justly His due.
And again, that if the salvation of the creature depends
to any extent upon his works, the result must remain uncertain up to the time of his death, and to admit that
would be to deny the foreknowledge of God; because a
thing can not be foreknown the result of which is involved
in uncertainty. With such it was a favorite maxim that,
"W' hat is to be, will be."
There is certainly nothing more true than that.




WAR IN HEA VEN.                  81
Let us briefly examine the views upon which such
strange inconsistencies arose. Is it true, that if the salvation of a sinner in any iway depends upon himself; that
the glory due to God is any less than it would have been
if his salvation had been fixed by a decree of heaven, and
therefore certain before he was born?
To answer that question satisfactorily, we must go back
and see what was the state and condition of the sinner
before he fell; and consider, also, whether God would be
the more glorified by making his creatures all free, or by
holding them under bonds to serve Him.
The question of free will is only noticed here in so far
as it is connected with and bears upon the great truths
discussed.
If it is true that the soul of man was an angel of light
before the fall, and that from having associated with the
prin(e and people of darkness since, he has degenerated
and been reduced to his present depraved condition, then
the wisdom of God would be best sustained, and consequently his glory too, upon the hypothesis that he had left
the questions of repentance and salvation, in part at least,
with each to settle for himself.
They certainly were free to act for themselves before
they fell; because there was no devil to tempt them before
Satan fell himself, so far as we are informed or have any
sort of ground to believe. He was an angel of high degree; once as pure and holy as those he left behind himas the Scriptures authorize us to believe. Yet he was a
creature of God, and as perfectly subject to His control
and disposal as is man in his present state. If God had
so willed, He could have controlled his conduct and enforced the most abject obedience by Satan. Or, after he
became rebellious, God could have controlled each and all
of his followers, and restrained them from following after
his baleful example to their own overthrow. A denial of
that power to God would indeed be in derogation of His just
claim to sovereignty. He did not control Satan or any of
his angels, but permitted him and them to act for themselves, as free agents, in that awful affair.




82               TWAR IN  TEA VENV.
They having voluntarily abandoned the service of the
Creator for that of a creature, and God having allowed
them to act for themselves on that occasion, it is most
reasonable to suppose that He will not coerce obedience
from any of them now, and save them from the just
reward of their own folly and wickedness.
Were He to do otherwise, and restore any without sufficient evidence of voluntary contrition and repentance on
their part, the probabilities are that should they be left
free again, the same thing would be repeated. In that
event, a defect in His providence would be manifest, even
to the limited capacities of men, and which would certainly reftlct less glory on God than would the success of
IIis schemes.
And to put any one in a situation calculated to excite
a Lhope of pardon for past transgression, and restoration
to the Divine favor, without really offering any opportunity for repentance or salvation, would be to trifle with
the feelings of a creature in his distresses. Few men
would confess a willingness so to act themselves, and
surely the number can not be greater of those who would
assume to charge the beneficent Creator of the universe
with such cruelty, even to a devil. It then would seem
the most likely, that God allows His rational creatures the
privilege, in some degree, of acting for themselves, and
that He will hold them to answer for their conduct.
Would it not redound more to the glory of God that TIis
creatures be granted perfect freedoni of will to serve Him
or not, as they please?  Or the question may be better
stated thus: Is the voluntary homage of the free, or the
servile obeisance of the slave, most acceptable to the
sovereign?
" The love of liberty with life is given,
And life itself th inferior gift of Heaven."
There is nothing more true than this. The love of liberty is an all-pervading instinct of nature, and is not
peculiar to man, but common with all animated beings.
Whence this universal agreement?




TVAR IN' HEA VEN.                 83
A characteristic so striking and uniform  can only be
traced to a common origin; to God the maker of all. If
He has inspired all living creatures with the love of liberty,
is it not proof conclusive that He loves it himself? Liberty being more agreeable to the Divine Nature than
slavery, and having full power over all His creatures, is it
reasonable that He would surround himself, in heaven,
with a band of slaves, rather than a universe of spirits,
like Himself, free?
That Satan and his comrades are in bondage now, we
have abundant scriptural evidence. They are represented
as held in "chains under darkness unto the judgment of
the great day."-2 Pet. 2: 4; Jude 6. We are often spoken
of as the servants of the devil.  The glorious mission
of Christ was to make us free. "Wherefore thou art no
more a servant, but a son."-Gal. 4: 1 to 7. " And ye shall
know the truth and the truth shall make you free."  " If
the son, therefore, shall make you free, ye shall be free
indeed."-John 8: 32, 36.
We observe here the condition of the sinner is represented as one of servitude; no such terms being applied
to the holy angels of heaven, the presumption thence
arises, that they are not slaves but free. The redeemed
of earth are to be "free indeed."  As they are to become
as the angels *of heaven, we infer again that the angels
are free.
But again. Slavery is the opposite of liberty. Sinners
who are in servitude are subject to all sorts of sorrows,
pain, and misery; which is just the reverse of the estate
of holy angels in heaven, and of that which is reserved
for the people of God. May we not, therefore, presume,
that as the latter are to be free, the former are free also?
It can not be necessary to run these analogies, or press
such inferences further. The subject is inexhaustible, and
such conclusions are not to be resisted.
With a few words, therefore, as to the meaning of the
term "' servant," and we will pass on.
Service is of two sorts, voluntary and constrained.
Those of each class who serve, are designated by the




84              VWA R IN KEA V~EV.
sacred writers indifferently as " servants." The followers
of Jesus Christ are always by them treated as of the former, and the adherents of Satan as of the latter class of
servants.
No inference can, in this view, be drawn from the fact
that the righteous are sometimes called the servants of
God, or of Christ, that they are not free, who are expressly
declared to be so.
The discussion of free will as opposed to predestination illustrates, fearfully, the natural proneness of man to
run into extremes. The absurdities into which the one
party has been driven can alone be equaled by those of
the other. And, as is usual in such cases, the truth can
only be found between them. The one ascribes everything to a stern, unyielding fate, and the other to the result
of free will.
If anything is taught in the Bible so clearly as to bar
and foreclose all doubt, it is the doctrine of the foreknowledge of God. That is one of the chief attributes of Deity,
and necessary to the government of His creatures. Without prescience of the effect of every cause, and of the conduct of all rational beings, His laws would be found but
little better than those of men; and, like ours, they would
have to be changed about as often as the moon.
To those who admit the Bible to be true, there can be
no necessity to offer argument to sustain the foreknowledge of God.  Such Scriptures as the following, and
which abound in that inspired Book, to all that class,
must be proof sufficient on this point: "Him, being delivered by the determinate counsel and foreknowledge of
God, ye have taken, and by wicked hands have crucified
and slain."-Acts 2: 23. "IKnown unto God are all his
works from the beginning of the world."-Acts 15: 18.
" Elect according to the foreknowledge of God the Father."
-1 Pet. 1: 2. Regardless of all reason, and such scriptural
evidence, some ultra advocates of the free-will dogma
have been driven to deny that God did foreknow all
things.




WAR IN HEAVEN.                    85
Such is often the consequence of suffering ourselves to
become over-anxious to support a pet idea.
The immediate cause of such zealots falling into an
error so absurd, in most, if not in all cases, is and has
been their inability to reconcile the foreknowledge of the
Creator with the free agency and consequent accountability of the creature.
All who think to any profit know that there are many
things which it is much easier to comprehend and understand fully, to our own satisfaction, than it is to explain
them to, and engraft them upon, the minds of others. This
is a problem of that sort. Whether the difficulty, in this
instance, lies more with the incompetency of the teacher
or pupil, all are left to form their own judgment.
It is said, "there are none so blind as those who will
not see."  Were it not uncharitable, apparent facts and
circumstances would justify the dark suspicion that the
obtuseness of some persons in this particular is less real
than affected.  There is danger of doing injustice to some,
however, in so accounting for that in all cases, which does
sometimes, to say the least we can for it, appear very
strange indeed. The eyes of erring man are subject to
become so far blinded, and their judgment so perverted by
prejudice, arising from the influence of preconceived opinions, bias, growing out of overestimating the value of
some favorite and conflicting notion, allowing themselves
to be carried too far by the fervor of debate, etc., that wellintending persons, of strong mind and great learning are,
on that account, many times, as we can not doubt, unwittingly led far away from the plain and simple paths of
Gospel truth, and lost in the mazes of mysticism, ultraism,
and other like baleful isms.
Any protracted discussion of this question, which is
only preliminary to that propounded for examination in
this work, is forbidden by the limits prescribed. A few
suggestions, in the way of directing the inquiring mind to
a pleasant and fruitful field for thought, in reference to it,
may not, nevertheless, prove amiss.
That there are passages of scripture, which, if consid



86               WAR IN HEA VEN.
ered alone, teach the doctrine of fatality, and others,
viewed in the same way, prove that of ultra free agency,
in some degree, will not be denied. If there be any confiict here (but really there is none), it must be reconciled,
or our faith falls to the ground. To do that, they must
be compared and construed together. In doing so, if a
hypothesis be discovered on which such apparent discrepancy is removed, that is to be accepted as the correct one,
if found reasonable in itself.
We should always bear in mind this scripture: "My
thoughts are not your thoughts, neither are your ways my
ways, saith the LORD. For as the heavens are higher than
the earth, so are my ways higher than your ways, and my
thoughts than your thoughts."-Isa. 55: 8, 9.
So viewing the wisdom and power of God, as contrasted
with our imperfections as to both, I must confess that I
see no difficulty in understanding how it is, that God foreknew all things from the beginning, and yet that man is
a free agent to a degree sufficient to render him justly
accountable for his own conduct.
In the redemption of man, God works by means. IHe
may know what effect the means employed will have in
each case, without exercising any extraordinary power
to produce the result, foreknown, in either. If all He permits to be done is chargeable to Himself, as He has power
to prevent it, He is responsible for all the sins committed
both in heaven and on earth. But, on the contrary, if His
rrtional. creatures are allowed to exercise their own pleasure as to the discharge or omission of every duty arising
in all the relations of their being, it is easy to understand
how Satan may have sinned in heaven, and man on earth,
and why God, foreknowing they would do so, did not prevent it, is not Himself responsible for it, and should hold
each to a strict and just account for his own evil doings.
It is gratifying to witness the fact that, in the present
age, ultraism on this, and other religious questions, is on
the wane.
Few divines, who have any claim to learning, now hold
the extreme views above mentioned, on either side. The




VWAR IN~ ItEA VEN.              87
foreknowledge of God and the freedom of will, so far as
to constitute man an accountable being, are both pretty
generally acknowledged on all sides. The margin left for
debate is narrowing down to insignificance, and the tone
of disputants much less acrid than heretofore.




88              TWAR IN HEA VE1N.
CHAPTER VII.
TVar in Heaven —Dr. A. Clark's Analysis of the ApocalypseBHow the Emblemns have been Construed-Satan- The BibleAnti- Christ —Rev. 12: 7 to 17, Quoted —Three Questions Asked
and Considered -Identity of Michael and Christ -Of the
Dragon with Satan-Dr. Gill and lr. Henry as to MichaelAn Adventure-Literal Construction- Great Men Deceive
Themselves- The Dragon and his Angels —Dark Questions put.
OUR fourth proposition is: "That the narrative found in
the Apocalypse, although brief, figurative and mysterious,
is, nevertheless, a faithful and true history of' War in
Heaven,' and of the expulsion of Satan and his deluded
followers from the immediate presence of God and his
holy angels."
Revelation has been considered in all Christian ages the
most mysterious book contained in the Bible. Although
it has been the subject of the most frequent comment of
any portion of the Sacred Writings, no two of the vast
number of those who have attempted to expound it, have yet
agreed as to the interpretation of many of its hidden secrets.
Dr. Adam Clark, in his preface to the valuable notes he
has made on it, says: "Among the interpreters of the
Apocalypse, both in ancient and modern times, we find a
vast diversity of opinions; but they may be reduced to
four principal hypotheses or modes of interpretation:
"1. The Apocalypse contains a prophetical description of
the destruction of Jerusalem, of the Jewish war, and the
civil wars of the Romans.
"2. It contains predictions of the persecutions of the
Christians under the heathen emperor's of Rome, and of
the happy days of the church under Christian emperors
from Constantine downward.




WAR IN HEA VEN.                 89
"3. It contains prophecies concerning the tyrannical and
oppressive conduct of the Roman pontiffs, the urue AntiChrist, and foretells the final destruction of popery.
" 4. It is a prophetic declaration of the cisms and heresies
of Martin Luther, those called Reformers and their successors, and the final destruction of the Protestant religion."
From the above analysis of Dr. Clark it is observable
that, notwithstanding the "vast diversity of opinions,"
which have, in every age, obtained as to the solution of
some questions which have arisen between commentators
of the same age, those of each period have uniformly so
interpreted the Apocalyptic prophecies as to direct them
against those who were, at the time, considered their most
dangerous enemies.
Thus, in the age immediately succeeding that of St.
John, the Christians generally, whether originally Jews or
Gentiles, looked upon the infidel Jews as their common and
most to be dreaded enemies; and they construed them as
applying to the Jews and Jerusalem. The heathen emperors of Rome became the next persecutors of the Church,
and they were accepted as the parties intended.
The Roman pontiffs next became the terror of dissenting
Christians, and they found a ready solution of the whole
mystery in applying it to them, and the Catholic Church
generally. And, in turn, the Catholics appear quite as
well satisfied that Luther and his Protestant followers are
the great Anti-Christ predicted.
And so stands the controversy between these two great
and opposing families of Christians at the present time.
In the preface referred to, Dr. Clark further says:
"My readers will naturally expect that I should either
give a decided preference to some one of the opinions
stated above, or produce one of my own; I can do neither,
nor can I pretend to explain the book; I do not understand
it, and in the things that concern so sublime and awful a
subject, I dare not, as my predecessors, indulge in conjectures," etc. He, therefore, contented himself with adding
a few philological and critical notes, etc.
No further evidence is considered necessary to establish




90               WAR IN  IEA VEAT.
the fact that this Book has not been fully understood, and
that it is still open for investigation and explication.
Inasmuch as the writer, like most persons, is always
fond of being able to show that he is in the way of high
precedent, he will, in what he has to say of this sublime
and mysterious Book, follow the example of all those
referred to above.  And as he thinks the devil, is the
worst enemy we have to fear, he will construe that which
he considers the most important revelation therein made,
one only excepted, as referring to him. The most important fact from heaven revealed to men is the precious
truth that Jesus Christ is still our friend, and has voluntarily undertaken the redemption of all who will repent
of their sins, and accept salvation on the liberal terms
proposed. Next in value stands that knowledge of ourselves, by which we may learn, and knowing, fairly appreciate the real magnitude and nature of our crimes and
guilt, the awful danger to which we stand exposed, and
the unsuspected worth of that salvation which has been so
dearly bought, is now so freely proffered, and yet by many
is so triflingly esteemed.
The first conception, in my mind, of that great and fearful truth (as is explained in the preface), was made while
reading Rev. 12, all of which chapter refers, in one way or
other, to the same subject, and which, beginning with
verse 7, reads as follows, to-wit:
"7. And there was war in heaven: Michael and his
angels fought against the dragon; and the dragon fought
and his angels,
"8. And prevailed not; neither was their place found
any more in heaven.
" 9. And the great dragon was cast out, that old serpent,
called the devil, and Satan, which deceiveth the whole
world: he was cast out into the earth, and his angels were
cast out with him.
"10. And I heard a loud voice saying in heaven, Now
is comne salvation, and strength, and the kingdcm of our
God1, anii  tle power of his Christ: for the accuser of our




WAR IN RFIEA VEN.                91
brethren is cast down, which accused them before our God
day and night.
"11. And they overcame him by the blood of the Lamb,
and by the word of their testimony; and they loved not
their lives unto the death.
"12. Therefore rejoice, ye heavens, and ye that dwell in
them. Woe to the inlhabiters of the earth, and of the sea!
for the devil is come down unto you, having great wrath,
because he knoweth that he hath but a short time.
" 13. And when the dragon saw that he was cast unto the
earth he persecuted the woman which brought forth the
man child.
"14. And to the woman were given two wings of a
great eagle, that she might fly into the wilderness, into
her place, where she is nourished for a time and times,
and half a time, from the face of the serpent.
"15. And the serpent cast out of his mouth water as
a flood after the woman, that he might cause her to be
carried away of the flood.
"16. And the earth helped the woman, and the earth
opened her mouth, and swallowed up the flood which the
dragon cast out of his mouth.'17. And the dragon was wroth with the woman, and
went to make war with the remnant of her seed, which
keep the commandments of God, and have the testimony
of Jesus Christ."
The first inquiry which naturally arises here is, What
are we to understand of that "War in Heaven?" Who
are intended by " Michael and his angels?" Who by the
expression, "the dragon" and "his angels?" All these
questions meet us right at the threshold, and at every
effort to comprehend the meaning of the remarkable Scripture here quoted.
If we can first identify, satisfactorily, the parties engaged in that " WAR," we shall have made some progress
toward ascertaining what sort of war it was; whether it
was real, or existed only in the imagination of St. John;
and, if such war was indeed waged, we will have a starting
point from which to investigate the cause and character




92               WA R IN HffEA VEN.
of it, when and where it was carried on, and how and in
what it resulted.
In this connection I proceed to the introduction of evidence to prove that Jesus Christ and his angels, and Satan
and his, were the opposing parties so engaged.
We first meet with the name, " Jlichael," in the prophecy
of Daniel. After the angel who visited the prophet had
informed him that his prayers had been heard from the
time they were offered up, and that he (the angel) had
been promptly dispatched to his comfort, the angel said to
him: " But the prince of the kingdom of Persia withstood
me one and twenty days: but, lo, Michael, one of the chief
princes (or as others render it, " TIE FIRST PRINCE ") came
to help me."-Dan. 10: 13.
Let it be borne in mind, that the first we hear of Michael,
by that name, he was actively engaged on the side of God's
chosen people, and in opposing the evil machinations of
" the prince of the kingdom of Persia," by which description Satan is unquestionably meant.
In the twenty-first verse we read: " But I will shew thee
that which is noted in the scripture of truth: and there
is none that holdeth with me in these things, but Michael,
your prince."  ZNote the phraseology, "MICHAEL, YOUR
PRINCE:" not, as before, "one of the chief princes," or,
generally, a prince, or a chief prince, but he is here, with
emphasis, denominated "your prince."
The word rendered " holdeth," in the twenty-first verse,
is by others understood as meaning, "strengtheneth himself."  The latter is, no doubt, the better translation; for
to hold with another may mean no more than to agree
with him in opinion, but if one is said to strengthen himnself
with another, it must be understood to mean that one is
co-operating with, and giving aid and assistance to the
other.  The inference then is clear, that the angel speaking to Daniel informed him that Michael was his prince,
and, at the same time, that he was acting under the sole
authority of that prince. Daniel was thereby fully informed that Michael was his and his people's prince-that
he was "the first," or chief prince and power under God




WAR INV HEAVEN.                   93
the Father, and that he (the angel) was commissioned and
supported in his mission by a power no less than that. In
all which the person, power, and office of Christ were fitly
represented.
In the first verse of the last chapter of Daniel the name
Jliichael occurs again. "1. And at that time shall Michael
stand up, the great prince which standeth for the children
of thy people: and there shall be a time of trouble, such
as never was since there was a nation even to that
same time; and at that time thy people shall be delivered, every one that shall be found written in the book.
2. And many of them that sleep in the dust of the earth
shall awake, some to everlasting life, and some to shame
and everlasting contempt. 3. And they that be wise shall
shine as the bright, ess of the firmament; and they that
turn many to righteousness as the stars for ever and ever.
4. But thou, 0 Daniel, shut up the words, and seal tile
book, even to the time of the end: imany shall run to and
fro, and knowledge shall be increased."
I present the whole paragraph, including the first four
verses, so that the reader can see it all at one view, and for
the purpose of calling attention to the fact that the great
and final judgment is, unquestionably, alluced to by the
prophet. This prophecy has been considered as referring
to the destruction of Jerusalem. That it does is most
likely; but many of the prophecies apply to two or more
events, as all admit, and, therefore, it is not necessary to
join issue with those who so construe it, to prove that it
points, also, to the last judgment; for it may include both
together.
Several expressions there employed are such as are elsewhere found, used in connection with the final judgment,
and which apply well to it, but are wholly inapplicable to
the events connected with the destruction of that devoted
city. The phrase, "'found written in the bookl," and the
whole of the second and third verses, are of this sort; and
the whole paragraph is strictly applicable to the great and
final consummation of all temporal things.
If I am right in this, all that is said of W1ichael in this




94               TVA R  N1 HIEA VEIV.
place corresponds perfectly with what is said of Jesus
Christ in the New Testament Scriptures in connection
with that event.
From these Scriptures a cogent argument may be drawn
in favor of the identity of Michael with the Messiah.
The Jewish Rabbins, as it is said, understood the "Alichael" of Daniel the "Angel of the Lord," who often visited the patriarchs, and the "Jllessiah" whllich was promised, as all referring to the same being. "And the angel
of the LORD called unto him  out of heaven, and said,
Abraham, Abraham."-Gen. 22: 11. This was to prevent
the patriarch from slaying his son Isaac for sacrifice.
In Zecl. 3: 1, Joshua the high priest is represented as
"standing before the angel of the LORD, and Satan standing
at his right hand to resist him."  IIere again the angel of
the Lord (or Michael) -and Satan appear as adversaries.
Stephen the martyr, in his defense, speaking of Jesus
Christ, said: "This is he, that was in the church in the
wilderness with the angel which spake to him  (Moses) in
thle Mount Sinai, and with our fathers: who received the
lively oracles to give unto us."-Acts 7: 38. Thus testifying, conclusively, that Christ was the same who was called
the "angel of the Lord," in the patriarchal age.
Dr. Gill, in his Commentaries on Jude 9, says: " Yet Hiichael the archangel." By whom is meant, not a created angel,
but an increased one, the Lord Jesus Christ, as appears from
his name, Michael, which signifies who is as God; and who
is as God or like unto him, but the Son of God, who is
equal with God? and from his character as the archangel,
or prince of angels, for Christ is the head of all principality and power; and from  what is elsewhere said of
Michael, as that he is the great Prince, and on the side of
the people of God, and to have angels under him and at
his command.-Dan. 10: 21, and 12: 1; Rev. 12: 7.
So Philo the Jew calls the most ancient Word,'first
born of God, the archangel."
On Rev. 12: 7, the same distinguished author, after
repeating very much the same, as to Michael, that he had
said when on Jude 9, and reviewing several Rabbinical




TVAR IN HEA VEN.                  95
writers on the subject, proceeds thus: "Lord Napier
thinks that the Holy Ghost is designed, who is equally
and truly God, as the Father and the Son, and who in the
hearts of the saints opposes Satan. and his temptations;
but it seenms best to interpret it of Jesus Christ, who is
equal with God, is one with the Father, and in whom the
fullness of the Godhead dwells bodily; he is the archangel, the first of the chief princes, the head of all principality and power, who is on the side of the Lord's people, pleads their cause, defends their persons, and saves
them."
See further Dr. A. Clark's Commentaries on Jude 9, and
Religious Encyclopedia, Title " Angel" and " Angel of the
Lord."
Matthew Henry, in his Commentaries on Genesis, says
that "the original word which is translated'LORD,' and
printed in small capital letters in our Bible, is Jehovah, and
that' Jehovah' is the great and incommunicible name of
God, which denotes His having His being of Himself." He
also says that the word " Elohiml," means "a God of power,"
and "'Jehovah Elohim" means "a God of power and perfection."
We should, therefore, understand the term "angel of
the LORD," wherever so found, as meaning the angel of
Jehovah, or of God the Father. If the translators of our
Bible had preserved the distinction between the words
Jehovah and Elohim, by transferring the first as it is here,
and as they often did into our copy, and translating the
latter " God," as they did in most cases, if not in every
instance, it would probably have been better; as leaving
it easier for us to determine whether the Father or Son
was intended. To read the term "angel of the Lord,"
angel of Jehovah, as it would then have stood, and to admit
Jesus Christ as indicated both by the name of Michael and
term angel of Jehovah, it will be found that what is said of
the being referred to under both appellations consists with
the idea that the same is intended, and agrees perfectly
with wlhat is said of the Messiah, however denominated
elsewhere in both the Old and New Testaments.




96               WTWAR IN HEA VEN.
By reference to Rev. 19, it will be seen that he who sat
on the white horse and was called the "Word of God,"
was Christ himself beyond doubt, and of him it is said:
"And he was clothed with a vesture dipped in blood: and
his name is called The Word of God. And the armies
which were in heaven followed him  upon white horses,
clothed in fine linen, white and clean."
Thus we find that in the twelfth chapter of that book,
the leader of the hosts of heaven is called "Michael," and
in the nineteenth he is called the " Word of God." What
better evidence, as to the identity of the two, could be
desired?
This argument could be protracted indefinitely; but it
is hoped that what has been said, with the authorities
which may be found from the references already made,
will prove sufficient to satisfy all who have capacity to
understand, and industry enough to read the evidence
furnished them, that the " llichael" of the text now under
consideration is identical with Jesus Christ.
The second division of the question now before us (who
are intended by Michael and his angels?) is easy to answer
after having shown who was intended by Michael. For,
if by Michael, Christ is to be understood as the leader of
the hosts on one side, " his angels" are those which follow
him (Jesus Christ), the angels of God-those who " shouted
for joy," when the plan for the redemption of man was
perfected. The Scriptures referred to already are deemed
proof sufficient of this fact, but as it is desired to establish
each proposition by proof so plain that "he that runs may
read," the writer begs leave to re-introduce Dr. Gill as a
witness. He is a good witness, as far as he testifies for me,
because he is either disinterested, or if he has any bias it is
against me, as he is one of those who construe this war which
is said to have been waged in heaven figuratively, and as
applicable to the Christian warfare going on in this world,
and considers the Catholic Church and its great head, the
chief offenders and parties denounced.
After arguing in this place, that Jesus Christ is intended.by Michael, he says: "And by his angels may be meant




TWAR IN HEEA VEN.               97
either the good angels, literally understood, who are his
creatures, his ministers, and whom he employs under
him, in protecting his people, and in destroying his enemies." And then goes on to say: "The ministers of the
Gospel, the Christian emperors, Constantine and others,
may be intended." The latter supposition being by him
conceived probable, on his hypothesis that the Roman
empire was the seat of the war. For the purposes of the
present argument, however, his testimony is as valuable
one way as the other, for whether the one or the other
class of angels is intended, he insists that the angels of
Jesus Christ are those who were so engaged under Michael.
If, then, that rebellion occurred before the creation of the
world, of course, the holy angels of heaven are they that
were so employed in the service of Michael, or Messiah,
or by whatever name he may be called; and it is utterly
inconsistent with other facts plainly taught in the Bible
that it should have occurred since.
We are next to inquire who are meant by the expression, "and the dragon fought and his angels."
Those who have gone out of the Bible in quest of some
explication of what they esteem a great mystery, that the
word "dragon" should have been used here, have, as frequently happens with those who travel narrow paths of
dark nights, brought themselves to grief. One of whom,
in his midnight rambles in search of something that would
fill his strained imagination of the sort of beast it was, had
the ill luck, as Don Quixotte would say, of " an adventure "
with a myth! There it was-of vast length, proportions
full, in circle coiled about, his color red, his crest erect,
with heads just seven, a hideous crown on each-horns
ten, oft counted proved the same, nor more or less-of
frightful pitch and point-all which he saw, or thought
he did, in forest deep, one murky night; and knew it was
the same. Intent his watch to keep, his game not lose
ere morn, and, if he could, himself to save from harm.
Still as the monster lay, stood he, nor foot dared move
or noise make, save that of thumping heart, till daylight
broke his spell; when lo! it proved, as he confessed him



98               WAR IN  IE:'A VEN.
self, "an entirely fabulous beast of antiquity," having no
existence whatever, but in fancy's wide domain.
Hoping to fare better, I will be careful and not stray off
so far, and try to keep that narrow way along which the
light of Revelation shines.
IBy reading the ninth verse I find something more than
a myth, and which explains the matter much more to my
liking; it is this: "And the great dragon was cast out,
that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and
his angels were cast out with him."
IIere we learn all about the "d cragon."  We find him
called by three other names, with each of which it has
been our sad misfortune to have become quite familiar.
lIe is so well described, also, by his evil practices, as "the
deceiver of the whole world," and as the same who having
"prevailed not" in the fight, " was cast out into the earth,
and his angels were cast out with him," that the wonder
is why any one should have failed to see at once what was
intended by the dragon; and that the word dragon was
used as emblematical of a personage no less than his Satanic Majesty.
This is but one of many instances in which great and
good men from following previously conceived opinions,
rather than an impartial desire to know the truth, have
wasted their learning, talents, and time in vain search for
evidence, both in the Wocld of Truth and out of it, by
which to sustain some pet dogma of their own, when, of
which there may not be, and, as is often the case, there is
not "the least track, trace, or remembrance" of any such
thing to be found in that holy Book.
On no better hypothesis can we account for many of the
egregious errors which have, and do prevail in the Christian world.
For some doctrines and practices now accepted and pursued by Christians as wise as any and as good as the best
of us, and who are esteemed as orthodox, there is not the
slightest precept or example recorded in the Gospel, or
fairly to be inferred from anything which our blessed




WAR IN HIEAVEN.                    99
Redeemer, his apostles, or any of his immediate disciples,
said or did; and which tenets and practices if tried by the
test of reason would be adjudged equally unfounded. It
is not my present task to designate what these fallacies
are, or who it is that so teach and practice. It may not
injure any of us to inquire, Is it I?
Should any kind reader, of his abundant charity, feel
disposed to except to the bit of humor indulged in this
connection above, I have a twofold excuse to offer. First,
it is said:
"A little nonsense now and then,
Is relished by the wisest men."
The other is, that when we observe the blind prejudice,
by which great minds are sometimes led, and see the palpable fallacies and wonderful fancies into which they fall,
it is so hard to withhold the cutting blade of ridicule, or
sharp point of sarcasm, that we may pardon a harmless
and affectionate touch of burlesque, even if indulged at
our own expense.
So much is bearable. But no countenance should be
given to anything like bitterness of feeling in the discussion of theological questions, whether it appears in the
way of sarcasim, ridicule, burlesque, or otherwise, except
it be in extreme cases, and then used strictly in self-defense.
Some think it right " to fight the devil with fire," and, if
fight he will, and with a weapon not less hot, we have no
choice but run or meet him with his own.
But, begging pardon for having digressed so far, I retuiln to inquire, what we are to understand as intended by
" his angels."
The text says: " And the dragon fought and his angels."
On this last division of the question, I can conceive of
no line of argument which could be pursued, of no authority which could be read, if written expressly to suit this
occasion and in the plainest style known to rhetoric, which
would render an answer more clear, full, or satisfactory
than does the Inspired Word now  under examination.
The plain, natural, and, as I entertain no doubt, the true




100            iWA R IN  IEA YVEN.
meaning, as to who or what his angels were, is the literal
one which first strikes the mind of every one on reading it.
The very way in which the terms, " dragon," " serpent,"
"devil," and" Satan," are used in the ninth verse, is proof
sufficient to any one except those who are " so blind they
swill not see," that these names all apply to the same being, and that the party so indicated is the deceiver of the
whole world, who was once in heaven and warring there,
and who " was cast out into the earth," and is known here
by various names, but by no other so common as the
Devil and Satan. This being so, it is no less plain who his
angels were. They were those who followed his lead in
that celestial war, and who likewise, failing of success,
were cast out with him into this world.
These Scripture truths suffice to identify those poor,
misguided, deceived, lost, and ruined creatures of a God, who
is full of compassion for all His penitent, tho' erring souls,
as they who were once holy, happy, and free angels of
light, rejoicing about the throne of heaven. And who,
for and on account of having participated in that diabolical rebellion, were justly driven away-far, far away-from
the pure and lovely place where the God of. peace and
love abides; and who are now here with us on earth, and
known as demons, devils, and spirits damned.
It appears to be pretty generally conceded that pride and
consequent envy were the sins into which Satan fell; and
that opinion is well sustained by the Sacred Scriptures. I
will, therefore, not stop to argue this point, but content
myself with assigning that as the prime cause of all our
misfortunes.  As to their present condition and future
prospects, the relations existing between us and them in
this world, and why we, who were created pure and good,
were placed here with and subject to be contaminated by
the vile touch of Satan and his followers, who had already
proven him and themselves unfit associates for such confiding innocents as, before the fall, our first parents were,
etc., many questions present themselves to every thinking
mind, and which are worthy the most serious consideration;




WAR 1Y IYEA YEN.                        101
but this is not the time or place to argue them. Of such
are they which follow:
If they for punishment were sent, which never was to cease,
Why keep them here, midway so long? For they must go at last.
What kith, or kin, are they of ours? and why together bound?
There's room enough in hell and earth for each a home to find.
Why Michael them expel from heaven, Messiah save us here?
As they and we one Christ will judge, and that at the same bar.
When God man made why put he not them on yonder fair moon,
Or other orb, a safe retreat, where Sata/n could not come?
Why leave them here, to sin exposed, if sin they ne'er had known;
Where Satan, far more arch than we, at will with us could roam?
Why not give us the seats they left unoccupied in heav'n,
And leave him here with them alone who out with him were driven?
Or, if for hell we were create, in fire to ever burn,
Why not us salamanders make and put us near the sun,
On Mercury's more fitting disk, when our career began?
Then we had been, by heat, prepared a happy race to run.
And, last of all, but not the least of these dark questions put,
Why they and we, so much unlike, to the same hell commit?
Were we and they one and the same, these things would all be plain,
And if you knew that to be true, would you not loud exclaim:
"O carry me back, O carry me back,
To" (heaven's happy) "shores l"




102                VWAR IN HEA VEN.
CHAPTER VIII.
Same Subject Continued — This Scripture to be Literally ConstruedMysterious and Figurative, yet True-So Construed Consists
with other Scriptures-Satan known by various Titles-Of Fallen Angels- Tartarus, What and Where —Hades-Hell-Nature of that War-General View of Rev. 12 —Double Interpretation of Emblems-Persecution-Now restrained by Law and
how at present carried on.
IF the evidence offered in the preceding chapter be considered as sufficient to establish the identity of the parties
engaged in that celestial warfare, as insisted there, it will
be found an easy task to satisfy the reader that the narrative under consideration is a faithful and true history of
"' War in Heaven" (Rev. 12: 7 to 17), and that, although
brief, figurative, and mysterious, we are to accept it in its
most literal sense.
That it is brief, if literally true, will be conceded by all.
Why an event fraught with such momentous consequences
should have been related in so few words is, ae first view,
hard to comprehend; but if we reflect carefully, and compare the manner in which this revelation is made with the
mode adopted to communicate other facts of the first
magnitude, those connected with the great and final judgment for instance, we will find that we are as fully informed of the particulars of that "WAR IN HEAVEN," as
we are of those which relate to the judgment; and many
other things of vast interest to us in our present critical
condition.
It is also involved in great mystery, but not more so
than are many other of the most precious truths related




WAR IN HlEA VE.N.                103
in the Bible, and which are accredited as true by all
Christians.
The language and terms employed are eminently figurative, not more so, however, than we often find used by our
Savior himself, when with us in person, in his favorite and
sublime method of teaching by parables.
We must not, therefore, discredit this part of God's
revelation to men for any of these, or similar reasons, and
refuse it credence in its most literal interpretation, if we
find it, in that sense, consistent with both natural reason
and everything else which is clearly taught in the Sacred
Scriptures.
Is this wonderful chapter, when literally construed, consistent with the other Scriptures?
Let us examine this question by comparing this with a
few other facts which are elsewhere plainly taught in the
Bible. In this investigation we must constantly bear in
mind, that by "JiMichael," Jesus Christ is intended, and
by the " dragon" Satan is represented; and that Satan and
his angels were "cast out into the earth."
What do we next hear of them?  In the form of a serpent figuring before Eve in Eden, Satan first makes his
appearance to our race. From then till now he has been,
by one name or other, the acknowledged leader, chief
head and prince of devils. In Eph. 2: 2, he is called " the
prince of the power of the air." He is often called "the
prince of this world," as in John 12: 31. He is the same
that was sometimes called by the Jews, "Beelzebub," but
by the Savior, Satan. (See Mark 3: 22 to 26.)  Of that
great apostate much is said by the New Testament writers;
and if we make the search to which the subject is entitled,
we may learn a great deal about " his angels," that were
" cast out with him," from the same Scriptures.
St. Jude says: "And the angels which kept not their
first estate, but left their own habitation, he hath reserved
in everlasting chains under darkness unto the judgment of
the great day."-V. 6.
In his second general epistle, 2: 4, the apostle Peter,
speaking of the certainty and severity of the punishment




104              WAR IN HEEAVEN.
of the wicked, says of them: "For if God spared not the
angels that sinned, but cast them down to HELL, and delivered them into chains of darkness, to be' reserved unto
judgment."  Speaking of the final judgment the Savior
said: " Then shall he say also unto them on the left hand,
Depart from me, ye cursed, into everlasting fire, prepared
for the devil and his angels."-Mat. 25: 41.
The word translated hell in the above quotation from
Peter, is neither of the Greek words gehenna nor hades,
which are usually translated hell, but a name, and should
have been rendered  Tartarus. Why it was translated
hell, I can not conceive. The word Tartarus, it is said,
occurs nowhere else in the New Testament; but it is one
which was often used by the old Greek and Latin poets.
Dr. A. Clark says: " The ancient Greeks appear to have
received by tradition an account of the punishment of the'fallen angels,' and of bad men after death."
Tartarus is the name of the place or condition to which
they supposed such fallen angels and the souls of bad men
were sent or held. They do not appear to have had any
clear or distinct idea as to where that place was; but they
all seem to agree that it was somewhere on, in, or under
this earth. Hesiod speaks of it as "Black  Tartarus,
within earth's spacious womb."  Of HEomer's description
of it Pope says:
" No sun e'er gilds the gloomy horrors there;
No cheerful gales refresh the lazy air;
But murky Tartarus attends around."
The explanation of the fable of Tartarus by the Abbe
Banier will reflect much light upon the question, as to the
true sense and meaning of the word Tartarus as there
used by St. Peter. He says: "The Greeks regarded the
places situated to the east of them as higher than those
which lay to the west; and hence they placed heaven in
the former and hell in the latter."
According to his notion, the earliest Greeks placed their
hell either in Spain, the residence of Pluto, or in Italy,
countries situate to the west of them, and at that time




WAR IN HEA VEN.                 105
but little known."-See Watson, A. Clark, Lempriere, and
Bickersteth.
Without such explanation, as all must see, Peter is made
to differ sadly with what is said in Revelation and by
Jude, as to the place where and condition in which the
fallen angels were at first sent, and are now retained; and
to appear as inconsistent or unmeaning, in what he says
of them himself.
In Rev. 12, they are represented as simply having been
cast out "into the earth," without then saying anything
more of them. Jude adds, that they are "reserved in
everlasting chains under darkness unto the judgment of
the great day;" and Peter is made to say that they were
cast "down to hell" at once, as the language used fully
implies, and then further to add, "and delivered them
into chains of darkness, to be reserved unto the judgment."
If they were committed to hell then, for what good
reason could they have been " reserved unto the judgment?"
We must do that divinely inspired and faithful apostle
more justice than to charge him with such error of faith
or ignorance of the proper use of terms. The word " Tartarus" was in common use, and its meaning well understood in his time, as all classical readers well know. It is
but fair, therefore, to presume that he employed that term
in its usual sense; and by Tartarus he intended the same
place or condition usually called hades. And that our
translators misconceived his meaning as to where the
fallen angels were sent, and hence, most innocently, made
him say they were sent directly to hell: the place prepared
for the final reception and eternal punishment of "the
devil and his angels;" whoever at the time of the judgment
for which they are reserved, may be found to be "his
angels," whether they or we, or both, or only part of each
be so adjudged.
If those who translated our Bible had ever conceived
the idea that any mercy whatever was to be shown those
rebellious spirits, they would not have done Peter's letter
the violence they so did. But they would have understood why it was that although it is so often repeated in




106              WAR IN _HEA VEN.
the New Testament writings, in one form  of words or
other, that there is a place called hell, prepared for the
ultimate reception and punishment of the devil and all
other sinful and impenitent spirits of this world, yet
neitlher St. John, Jude, Peter, nor any other s.icred writer
has, anywhere, said that thefallen angels were sent there.
It is not only true that none of them have so said, but
that they all agree that they were sent down into this
world, and that they are reserved for the final judgnment,
at which we will be held to account for all our evil doings,
although judged in great mercy.
The same Jehovah made them that made us. He left
us all free to observe his laws and stand, or violate them
and fall.
They sinned and fell, and so did we. Are we by nature
better than they who were once angels of light? We hope
for mercy, yet deny it them! So write and speak our
great divines, since inspiration ceased; yet not a word so
cold to them has ever prophet spoke.  Reader, is this'
true? But more of that anon.
Let it be borne in mind that the point now under consideration is, whether the account of "WAR IN IEAvEN"
is to be literally construed. It was to aid us in this investigation that the preceding quotations from Jude, Peter,
and Matthew were made. Giving to themn a literal interpretation, and substituting Tartarus, in Peter, for hell, and
reading them in connection with the brief history of that
war, we will find the following a fair summary of the
whole, to-wit: That there was, at some time, a great rebellion in heaven; that the opposing leaders in the war,
which grew out of it, were Michael and Satan, the former
of which headed the faithful, and the latter the rebellious
hosts; that Satan, having failed of success, was, with all
his followers, cast out of heaven, and down to this world;
that he and they were not then sentenced to the punishmnent due for their disobedient and rebellious conduct, but
were confined here safely to await a general and final judgment, which is yet to come; and that then Satan and all
his angels, including wicked men, with those who Nwere cast




WAR IN HEA VEA7.                107
out of heaven witll hlim, will be adjudged and required to
depart " into everlasting fire, prepared for the devil and his
angels."
When that war was, where that place is, or when it was
"prepared," we are not fully informed, it is true; but the
truth of the leading facts above mentioned, no one can
deny who admits that the Bible is true.
If' such "War in Heaven" had no real existence, and
what is said of it in the Apocalypse was intended only as
a figurative prophecy of the contentions which should
arise in the Christian Church in this world, or between
Christians and pagans, and that the Roman empire is the
"heatven" referred to, as has generally been held by Christian writers, it would be found difficult to account for
many other facts which all admit the Scriptures do teach.
Tiake the three passages, for instance, copied above from
Jude 6, Peter, and Matthew. What could Jude have
meant by "the angels which kept not their first estate,
but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the
great day?" To what angels could he have had reference, but those who were cast out with Satan?  To what
judgment were they "reserved," if not for that appointed
for Satan and his angels?  To what other "angels that
sinned" had Peter reference? If there were others, when
and in what did they sin? Why are they held up for the
same judgment thlat awaits us?  From what Jude and
Peter say about it, there is no evidence that the dragon,
serpent, devil, or Satan were in any way complicated in
their sins; if not committed at the time of that rebellion,
then why are they subject to be cast into that "everlasting fire prepared for the devil and his angels?" And
again, all Christians believe there are fallen angels, lost
spirits, and devils. When did they fall?  What sin did
they commit?  Why have we no account of their fall in
the Bible? And what scriptural evidence have we of the
nature of their sin, or of the complicity of Satan with
them, if it is not that found in Revelation?  If there
really are wicked spirits-fallen angels-devils confined




108               WAR IN  IEA -FEN.
in this world with us (as all admit there are), it is, at least,
desirable that we should know it; then are we to believe
that such is the case, and that no revelation has been given
us directly concerning them? when at the same time we
find recorded in God's Book, a plain, simple, and, in substance, sufficient narrative of all the material facts connected with their rebellion and fall, if we could be permitted to accept it as literally true. And must we reject
that as but little better than an idle fable, a mere allegory,
anld believe, nevertheless, that the very facts there related
are in substance true?
To some minds it may be thought reasonable to do so,
but I freely confess that I can not understand that sort of
philosophy. I think it more reasonable to receive what
the angel revealed to St. John as true, in letter and spirit,
and am sure that it better accords with other parts of the
Sacred Scriptures so to construe this. I feel more safe
when I find my faith consistent with both reason and revelation, than I should in laboring to prop up a rickety old
dogma which does not consist with either.
While I insist on a natural and literal construction of this
Scripture, I do not wish to be understood as saying that it
is free from figurative form of expression. It is, on the
contrary, highly figurative. What I wish to say is, that
although figurative, it is not the less true. What is said
of Satan, for instance, when spoken of as "a great red
dragon," is entitled to as much credit as if expressed in
any other manner of speech, provided he is the party intended by the emblem.
The expression, "And there was war in heaven," must be
understood as, in some degree, figurative.  The term,
"war," was used to convey to us an idea of the character
of the accusations, strifes, and rebellion which occurred
there, and which resulted in the expulsion of those who
originated and participated in them. We are not required
to believe that such bloody conflict was witnessed in
heaven as those at Thermopylae, Waterloo, or Gettysburg.
That was one of those events of which we must be content with such information as God has been pleased to




TVA R IN HEA VEN.              109
give us; and inasmuch as we are interested in it, we
should feel grateful for the knowledge we have, and believe that just as much has been revealed as it is best that
we, in our present condition, should know of that first,
great, and awfully calamitous warfare.
HIaving, in the preceding chapter, endeavored to prove
the identity of the two chiefs and leaders in that heavenly
contest, with those who head the two great armies in the
Christian warfare which is now progressing in this world,
and to show who are intended as the "anyels" of both
Michael and Satan; and having insisted in the preceding
pages of this chapter on a fair, natural, and, in the main,
literal reading of the Apocalyptic account of the " WAR IN
HEAVEN," it is desired now to give but a brief, bird's-eye
view of the other most remarkable features of that mysterious chapter, and with that close what I have to say under
this head.
1. "And there appeared a great wonder (or sign) in
heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars."
By the woman we may understand the Christian Church
as represented. She was " clothed with the sun, and the
moon under her feet." As the moon is the lesser light and
the sun the greater, so may the moon here represent the
Jewish dispensation of rites and ceremonies, on which the
Church of God stood, and the sun, the more bright and
glorious light of the Gospel with which the (woman)
Church was then being and thereafter to be clad.
The " crown of twelve stars" is a beautiful emblem of
the Gospel dispensation, with Christ, as the crown, sitting
on her head, and his twelve apostles as the first and brightest stars of that royal diadem.
2. "And she being with child cried, travailing in birth,
and pained to be delivered."
This verse, most likely, refers to the period of, and that
immediately preceding, the birth of Christ, and, if so, the
" woman" in the emblem represents, not only the Church,
but the virgin Mother of Christ, her great head. This
view may be thought a novel one; but that is not mate



110              WAR 1i7 HEA VEN.
rial, if it is well founded. There is nothing unreasonable,
or contrary to what is said by the prophet in it.
By reference to the seventeenth chapter of the same
book, it will be found that the angel gave to John two interpretations of the " seven heads and ten horns" of the
"scarlet colored beast," on which the woman sat, which
are as distinct from each other as those proposed in this
case. This is suggested not because it is the only, or a
rare instance of such double meaning of the same emblem,
but because it was given in a kindred illustration and is
found near at hand.  The prophecies abound with instances of two or more meanings intended by the same
words or figures.
In the fifth verse, we are informed that she was delivered
of "a man child," who was to rule all nations, etc., and
that "her child was caught up unto God, and to his
throne." In the view suggested no doubt is left as to
who the " man child" was. All that is said of him applies
to Michael, as the Messiah, and to no other.
3. "And there appeared another wonder (or sign) in
heaven; and behold a great red dragon, having seven
heads and ten horns, and seven crowns upon his heads.
4. "And his tail drew the third part of the stars of
heaven, and did cast them to the earth: and the dragon
stood before the woman which was ready to be delivered,
for to devour her child as soon as it was born.
5. "' And she brought forth a man child, who was to rule
all nations with a rod of iron: and her child was caught
up unto God, and to his throne.
6. " And the woman fled into the wilderness, where she
hath a place prepared of God, that they should feed her
there a thousand two hundred and threescore days."
The "dragon" with his " seven heads" and " ten horns"
is evidently an emblem of the devil. In addition to what
I have already said about that, I will invite a careful reading of what is said of that monster. He stood before the
woman anxious to destroy her child; that "child" being
our Savior, Satan, of all others, would have been the most
solicitous for his destruction. From the seventh and fol



WAR IN HEA VER\T.                 111
lowing verses (copied in the preceding chapter), we learn
that he is the same demon who had previously fought
against Michael in heaven, and been by him  driven out
into the earth, and that he was actually called, and known
by the several names, "the dragon," "the serpent," " the
devil," and " Satan."  lie is also said to have been overcome "by the blood of the Lacmb;" and is represented all
through, not only this chapter, but the whole book, and
by the different names, "dlragon," "Satan," etc., as the
enemy and persecutor of Christ and his Church.
His seven heads, ten horns, and seven crowns were most
likely indicative of so many and different instruments of
his opposition to Jesus Christ and the Christian Church;
and may also have referred to the seven hills on which
Rome was built-the ten horns to the ten provinces into
which heathen Rome was divided, etc., as has been generally
understood.
" And his tail drew the third part of the stars of heaven,
and did cast them to the earth."  If these words followed
immediately after the close of the ninth verse, it would be
easy to form an opinion of their meaning, whether true or
false. By the "stars of heaven" the angels of God are,
in most, if not in all instances, to be understood. It may be
properly applied as if found there. The prophets have not
generally spoken of events in the same order in which they
are to occur. In this Book, as well as older ones, a ditffreult order is pursued. Remarks are made which apply
to the final judgment, as is generally conceded, before
others which have reference to the destruction of the city of
Jerusalem. But as this inquiry, although an interesting
one, has no necessary bearing upon the subject of this work,
I will pass on.
All the other verses down to the tenth have been noticed
already. 10. " And I heard a loud voice saying in heaven,
Now is come salvation, and strength, and the kingdom of
our God, and the power of his Christ: for the accuser of
our brethren is cast down, which accused them before our
God day and night."
This was a triumphant song of rejoicing at the success




112              TVA R IN flEA VEN.
of Michael and the faithful angels in driving away Satan
and his envious and malicious followers, who brought false
accusations before God against them continually. Peace
was again restored in heaven.
11. "And they overcame him by the blood of the Lamb,
and by the word of their testimony; and they loved not
their lives unto the death."  That is, they who were driven
out with Satan, overcame him by the virtue which was
given in the intercession, crucifixion, and resurrection of
Jesus Christ; and by their persistent "testimony" to their
faith in him, even in the most cruel and bloody persecutions which Satan could excite against them. Well may it
be said that they loved not the miserable lives whllich they
lived in this world of devils " unto the death."
In the twelfth verse, the heavens and they that dwell in
them are again invited to rejoice at this second victory of
Christ over his and our enemy. A glorious victory, was
it not! And there is yet rejoicing in heaven over every
sinner that repents and turns to Christ.
When the devil was cast down to earth, great sympathy
and anxiety are expressed for the inhabitants of the " earth
and of the sea."  This was in anticipation of the fiendish
hinderances Satan would throw in the way of those who
might repent and seek pardon for their sins; and of the
evils which the fall of mlan would bring upon all animate
creatures in this world. And, as considered in reference to
the time when this revelation was made, it applied to the
then existing state of things here. For that, there was
certainly sufficient cause, as the results have proved.
This verse furnishes another striking instance of an
event of later occurrence being mentioned after one of a
much earlier period. It is certain that Satan was in this
world, actively engaged in his work of deception and death,
long before the crucifixion, or the persecutions of the
Church afterward.
13. The persecution of the "woman which brought forth
the man child," by the dragon, of course refers to the persecttions of the Church by the instigation of the devil, if




WAR IN HtEA VEN.                113
the views previously expressed, as to the " dragon," and the
" woman," be correct.
14. This is most likely an allegorical expression, and
by the wings given the woman, on which she might fly
into the wilderness, etc., it was probably intended to represent the safe conduct, which God would, by His providence,
furnish I-is people, that they might escape from the torments of the persecutions at Rome, and, it may be, from
other populous cities also, into the more sparsely settled
and remote districts of country, where they would be
"nourish.ed " by the same divine Providence, "from the face
of the serpent"-that is, from the presence and power of
the cruel emperors, and others who were used by Satan as
his ministers.
15. As was casually mentioned in a former chapter of
this work, by the water which the serpent cast out of his
mouth after the woman, we are to understand the persecutions of Christians by each other, which arose soon after
they were delivered by Constantine and others from the
power of paganism. This has been the most efficient means
that Satan has yet found by which to obstruct and hinder
the onward march of the Christian Church to that perfect
triumph which still awaits her. IHad Christians loved
each other, and exercised that charity which the Apostle
Paul tried to teach them, one toward another, the work of
Christianizing the world would, long ages ere this, have
been completed. But O! how sadly different has been, and
is low, the manner of Christians. How many sects have
we to-day, and who, in many, very many instances, are
not only cold and indifferent to each other, but even misrepresent, traduce, envy, and (as I fear sometimes) hate
one another! It is painful to admit the existence of such
feeling between those who profess to be the followers of
the meek and lowly Jesus in this late age of the Church;
but it is a truth well known, and is often adverted to by
the more consistent adherents of Satan, to the great detriment of the Church of Christ. This pen would have been
the last to record such disreputable fact, were it not well
known to, and so used by the enemy already; and it is now




114              TWAR IN HIEA VE.
done with the humble hope that some good may come of
it in modifying the evil complained of, if nothing more.
16. "And the earth helped the woman," etc. By the
"earth" here we are to understand the powers of earth, or
the political government which "helped the woman" —the
Church. God in His wisdom and tender mercies saw fit to
interpose the strong arm of civil power to put a stop to
the fiendish barbarities which were being so unmercifully,
so frequently, and upon such vast numbers, inflicted in the
most civilized and populous nations and countries.
But for such help, IHe only knows what would have been
the consequences, or the present condition of the Church.
Is the spirit of persecution yet dead? I will not attempt
to answer this question, but must say, I have no desire to
see a practical test applied by the repeal of all laws preventing its exercise.
17. TWhen the devil saw himself so completely overreached and disarmed by the laws of so many and such
powerful people, preventing his favorite amusements, he
"was wroth with the woman, and went to make war with
the remnant of her seed, which keep the commandments
of God, and have the testimony of Jesus Christ."  Finding
himself so crippled, and his plans so perfectly thwarted in
the rich fields wherein he had reaped such abundant
harvests, he went out into the rural districts, mountain
fastnesses, and less civilized countries, whither they had fled
for safety, there to persecute, by whatever means he could
find, the few scattered and defenseless Christians inhabiting
such localities.
This chapter, as it will be observed, covers the whole
period from the rebellion of Satan and his hosts in heaven,
and their descent to this world, to thepresent time, and closes,
leaving the state of the Church just as it is to-day. It
may now be considered, therefore, as a revelation of things
that are past, as distinguished from a prophecy of things
to comle.
The same subjects, it is true, are referred to, and in various ways, both in the chapters which precede and follow
after the twelfth, but it is rather singular that (in a writing




WAR IN HEAVEN.                    115
which covers so many subjects, and in which revelation
and prophecy are so mingled together, and each is so
mixed up as to render it next to impossible for us, in some
instances, even to classify them satisfactorily, to say nothing
of the difficulty of correctly applying the latter) one chapter is found to consist of revelation only, or prophecy fulfilled, and that concerning but one train of events.
This is truly a wonderful Book; one out of which he
that " is instructed unto the kingdom of heaven, bringeth
forth out of his treasure things new and old."-Matt. 13: 52.
"The mandrakes give a smell, and at our gates are all
manner of pleasant fruits, new and old, which I have laid
up for thee, O my beloved."-Cant. 7: 13.




116              TWAR  iY HEA TVE.
CHAPTER IX.
Subject Stated- Covenant of Redemption —Made after the Fall of
Angels —  hy after that —For whom.Made-For the Lost or
-New Creatures?-Proof of such Covenant — Vicarious —Christ
Representing Alan-Terms Liberal and Prudential —Will be
Approved by the Lost-Made before this TVorld —HBermas Clear
-Sustained by Paul and others-Devils knew Clhrist —Kingdom
Prepared for the Paitlhful, and When — Part of the Covenant
Scheme- The Mlission of Messiah — A Question Propounded.
OWE have now reached our fifth proposition, which is:
" That after they were so' cast out,' a covenant of grace
and mercy was made between the Father and the Son, in
and by which it was provided that the Son should follow
after those lost spirits, and offer them, on specified terms,
pardon and restoration to that holy estate from  which
they had fallen."
If such covenant was made at all, we must believe it
was done after the fall of those for whose benefit it was
designed; for previous to that time they had no need of
such special and extraordinary grace. And it will not do
to say it was made before their apostasy and in anticipation of it, as that would involve the Deity in the inperfection of entering upon a worlk which was then wholly
unnecessary, and which never would have been required,
if He had seen fit to interfere in the matter at that time.
For it would have been quite as easy for IIim to have prevented their fall, before they had gone so far in sin and
rebellion (for which purpose a simple act of His will would
have been sufficient) as to have suffered them to go on and
on, in their downward tendencies, until they had worked
out their own damnation and eternal ruin, without the
costly redelmption which was, in pursuance of that divine




TYAR IN HLEA VEN.                  117
covenant, afterward purchased for them. We had as well
say that such covenant was made before the creation of
the angels who fell, as that it was made before their fall,
for if their redemption was provided for before its necessity arose, and if' that is the plan on which the great Arcllitect of the universe works, we can see no good reason why
all his work was not finished when it first began.  The
Godll revealed in the Bible has all power and wisdom, ineludillng  prescience and perfection in all His attributces. lie
could, therefore, have made all His rational creatures so
perlect that they never would have violated HIis laws.
Could lie not?  But Ile did not so make them.  This we
/eol.w,, if IIHe made us; for we are but poor erring creatures,
as the same holy Book teaches and our own observation
proves.
Forelknowing that they would' apostatize as they were,
and inot having matlde them  more perfect, so as to prevent
it, if Ile intended to permlit them to fall away, as they did,
and tllin to redeem  them  as lie (to some extent and oni
sonme terms) has done, why could IHe not have done all
that IIe intended ever to do for their redemption, and for
any and all other purposes, at the same time?  hIad that
been Hlis plan, lie coultd have done all Htis work "in the
begiuning," and had one eternal Sabbath of rest from all
His works, running through that vast eternity spoken of
by all the sacred writers, but of w\hich our limited capacity
can form no jlust conception. But did lie do so? All nature, with one euphonious voice, cries aloud, No! and Inspiration, from  Gernesis to Revelation, echoes back the
sound, No! no!  Our blessed Savior says:'"M]y Father
worketh hitherto, and I work." —John 5: 17. As, then, the
great Creator is still at work, and as lie is a pcrfect workman, we will presume that lie progresses regularly and
systematically with all Hlis work, never failing to do any
thing at the right time, and doing nothing out of its regular order, and that IHe sits happily in quiet and ease, on
His hligh throne in heaven, observing with HI-is "all-se.,einlg
eye, "every motion of the vast machinery which IHe has set
at worlk; alnd through His own chosen and effective agents




118              WAR NII HEA YEN.
and instrumentalities, directs all things continually, as the
perfection of His wisdom and plenitude of HIis power may,
from time to time, and at all times require and enable Him
to do; and never failing to carry into effect all, or any, of
His divine schemes.
If He' so progresses with perfect system and success, we
may not suppose that IIe went so far ahead of the designs
which He had m-arklsed out for Himself, as to redeem those
which were not lost. But some one may inquire what
evidence have we that any redemption has been prepared
for those fallen angels?  To such a question my answer
would be, if that had not been done, and we were newly
created beings, the argument applies to us with redoubled
force. For if the Bible be true, and our souls are procreated as are our bodies, as is generally believed, a divine
covenant was made for our redemption, thousands of years
before we had any sort of-real being whatever. Or, if the
souls of all men were created when Adam was, as some
think, or, if they are created each a new creature, when
the body is prepared for occupation, as others say, in either
view, that divine intermundane covenant was entered into
for our restoration, not only before our fall, but really before we were created at all; and when it would have been.just as easy for our Creator to have made us above temptation, as to have made us fallible, and then to have put us
directly under the influence of the devil.
Some may think that such are the facts of'the case, and
yet believe that the work was well done; " very good," but
I must confess my own inability so to understand it. This
may be one of the results of my great stupidity; but if so,
the Bible is so written as to be well calculated to mislead.and deceive all persons of such humble capacity. That is
hard to believe, however; for we are taught in that good
Book, that it is the province of Satan to deceive, and of God
to instruct.
Then, was there any such covenant?  Let us see what
the Scriptures say about that: "Behold, I will send my
mnsseager, and he shall prepare the way before me: and
the Lord, whom ye seek, shall suddenly come to his temple,




VWAR 1N 1TEA VEt.                 119
even the messenger of the COVENANT, whom ye delight in:
behold, he shall come, saith the Lord of hosts."-MAal. 3: 1.
The messenger mentioned first in this verse is evidently
John the Baptist, but that, by him who is introduced as
"the Lord whom ye seek," and described as " THE MESSENGER OF THE COVENANT," Jesus Christ is intended, is equally
clear. In IHeb. 12: 24, he is called the " Mediator of the
new covenant," by which the covenant of grace was intended as distinguished from the covenant of works. God
said to Noah: " But with thee I will establish my covenant."
-Gen. 6: 18. To Abraham, He said: "And I will establish my covenant between me and thee and thy seed after
thee, in their generations for an everlasting covenant, to be
a God unto thee, and to thy seed after thee."-Gen. 17: 7,
Again, in the nineteenth verse of the same chapter: "Sarah thy wife shall bear thee a son indeed; and thou shalt
call his name Isaac: and I will establish my covenant with
him for an everlasting covenant, and with his seed after
him."  As all Bible readers know, page after page could
be filled with such Scriptures, were it deemed necessary;
but the above must suffice for the present.
Wliat are we to understand by " covreaanlt" in these and
other like passages?  With us, it nmeans a contract or agreement, and can only be made between two or more parties,
and must relate to sonte particular thing or things.  The
word is used in a different sense in the Bible. Our covenant,
to be validl, must be made with the assent of all the parties
affected by it, and must be mutually binding on all, or else
it is void as to each.
Observe the phraseology in which that divit i  covenant is
always expressed.  Nothing like the mutual stipulations
which are unliformly contained in covenants between men
are to be founld in them. The language is:" Behold, I will
send IY messenger;" " With thee will I establish MY COVENANT;"' I WrILL establish MY COVENANT between me and thee,
and thy seed after ttee;" "I will establish MY COVENANT with
him (Isaac) for an everlasting covenant," etc., etc.  These
are not the reciprocal promises and obligations which are
expressed in covenants between equals, and bind both parties




120                WAR IN HEA VEN.
to thle same extent.  It is true that conditions are in some
places exiressed and in others implied, on compliance with
whichl, onl the part of man, thel promised blessi!ngs de letd;
vet unlike a breach of our contracts with each other, the
consequence of nol-performance by one party does not ol)erate as a release of thle other; but by failure to cormply iwith
tlhe terms expressed, man incurs a penalty, and the possibility of' non-performance by the other party, so far from
being provided foi, is not so much as intinlated.
As colllrmuicatedl to man, it is called a " coven.ndt " inleed,
and we mrust adait tlhat it vwas properlly so called. It is not,
however, spoken of as our coveinant, our contrctcl, our acgreemet, blut as  "3IMY COVEiNANT."   Then, if it belonos to one
party exclusively, why iis it denlloinated " a cotenant?"  My
answer is, because it was, and is a covenlant.  Not a contract
originally entered into betweenl the great Jehovah, as one
of the contractinllg p)arties, and poor, ftallen, sinning man, in
person, as the other; but a " covenant   oJ grace and mercy,".made between God the Father as thie party offenlded, and
God the Son (tlhe beloved of the Father), acting  as the
friend and a ent of' nan, and who volun'tarily took upon hilmself the responsibilities and painful office of Mediator between
God and man, and Redeemer of those who were already lost.
HIece it was that when either the Fattiher, by his angels, or
the Son, spoke to nlan of the beneficent arrangement which
had been im-ade for his benefit, it was called " my covenant."
Either could properly so claim it. " I and lny Father are one,"
says the Savior.  It was the compact of each and of both,
at the same timne, and either could well claim  it as "my
coven Cant."
Without stopping to discuss all, or any, of the metaphysical and Inysterious questions which  have so much
perplexed the Christian world, as to the unity or several
existence of the Father and Son, we can readily understand
ilhy they are said to be one, so far as our redemption is collcerned, and it is only in that regard that we are at presetlt
ilterested in the question of' their unity.  In virtue of thle
covenant stip,ulations now  under consideration, they have
jointly unllertalke,  thle recovery of such of our race as tnLay
deserve such divine favor when most mercifully bestowed.




WVAR IN  -HEA VEN.                 121
In this heavenly work tl-ey co-operate Nwith each other.
The object is one, the work is joint, their interest is commron,
and therefore it is as natural and proper to consider and
speak of tlhem as ONE, as it is so to esteem and call a man
and his wife one. And certainly, in this view, there was no
impropriety in the Son speaking of himself and the Father
as one, as tlhat was the uniform way in which parties so related were spoken of, when he was here in person.  Witness Math. 19: 6, "Wherefore they are no more twain, but
ONE flesh."  And John 1: 1, "In the beginning Nas the
word, and the word was with God and the word was God."
Everybody knows, who knows anything, that St. Matthew
did not wish to be understood as saying that a man and a
woman, on the celebration of matrimonial bans between
thern, becanme absolutely merged so as to constitute but one
individual beitng in every sense; and as thereafter constituting but one in(livi(lual person, and capable of having but
one soul. Nor did St. Johlln undertake to say that theWoul),
who was with God "in the bpyinning," and God the Father,
were so completely one and indivisible as that the one could
not in-voke the blessingls of the other, or that they could not
covenant together.  So to construe Matthew would be to
render that remarkl of his simply ridiculous; and to accept
tlhat pass lTre from John in such a sense, would put him  in
direct conflict Nwith our Savior himself, and every gospel
writer rwho has recorded anything on that subject.  It may
be well enougli to say here, that the Savior, in speaking of thle
unity of himself and the Father, uses the plural verb each
time:' I and my Father ARE one "-Johlnl 10: 30; and 17: 11,
"That they may be onle as WE ARE."  Just as a man may
say of his wife, or a merchalnt of his partner in trade.
The argument that the covenant was vicarious; and not
made directly between God ald nian, as well as tlle atonement which was afterward made in compliance with it,
may be strengthened bly reference to the fact that the covenant relations, as commnlunicated to Abraham (and quoted
above), did not cease with h-in, bult were to extenid down to
Isaac, a son afterward to be lorn; and through him  to
"his seed after him."  Abraham  had no right to bind, not




122               WAR IN REA VEN.
o0ly 1his son, who was yet unborn, but all his seed from  age
to age, and of every age after him, to the performance of
any sort o' stipulations on his and their part, which be
(Abrahllm) could have made for them.
In Malachi,  Jesus Christ is predicted as " the messenger of
the covenant."  The terms messenger and angel are not unfrequently employed by the sacred writers as convertible
and meaning the same thing.  We had best, therefore, consider the term messenger there as meaning angel of the covenant.
Then, what are we to understand as meant by the coming
of the angel of the covenant? Admitting that Jesus Christ
was a party to that compact, and that he is intended as the
"messenger of the covenant," as well as by "the Lord whom
ye seek," we will meet with but little difficulty in answering
that question.  The Messiah had been prophesied of for
many long ages before the time of Malachi, and thousands
of pious Jews were then confidently expecting and anxiously
awaiting his advent, hoping soon to realize their deliverance from all their enemies, and the establishment of a
kingdomn  which should stand forever.  This prophecy was
by them understood as an assurance from IIeaven that the
Lord would " suddenly come to his temple," and that all
the happy consequences which they had been taught to
believe would flow from his appearing with them, would
soon be witnessed.
In such fond hopes and expectations they were only, of
necessity, disappointed as to the nature of the kingdom
he was to set up, and the enemies from whom they were
to be delivered. Ite came as predicted; his messenger
having prepared " the way before" him, and established his
heavenly kingdom, which will endure forever. By the
coming of the angel of the covenant, therefore, was meant
the advent of the promised Messiah, who should fulfill all
the beneficent promises which had been made from  God
to them from the earliest ages of the world.  And Christ
being that Messiah, Angel of the Lord, Prince of Peace,
the Word of God, and by whatever title called, the one on
whom all those prophecies centered, and one of the parties




WAR IN RFEA VEN.                123
to the covenant, also, was very appropriately designated
"thl, e messenger of the covenant."
Notwithstanding that covenant was so made between
the Father and the Son, the latter acting as the friend and
agent of man, it became at once and still is a compact
between God the Father and men his creatures; binding,
however, on such of us only as see fit to ratify and accept
the same on the terms therein stipulated. As the Savior
acted voluntarily and on his own responsibility in the matter, not having been previously commissioned by us, and
thereby authorize( to bind us without further assent on
our part, and the Father also knowing that fact, neither
would, of course, de: irl to hold us bound by that agreement contrary to our wishes. The obligations by it imposed
being therefore i:ovisional, and subject to be disclaimed
by any who may choose so to do, no one can be prejudiced
thereby. And hence, at the great and final judgment,
the good faith and benevolent intentions of our blessed
Redeemer will be so manifest, and the tender care which
he so wisely observed, so to provide as that none could
possibly be injured by his intervention, will be so apparent
to all that none will feel the least disposition to complain of him, for having interceded for us as he did.
Oti the contrary, those who may persistently reject the
overtures of salvation so made them, throughout this
life, and whose wretched lot it may become, on that awful
day, to hear the irrevocable sentence pronounced against
them, "Depart from me, ye cursed, into everlasting fire
prepared for the devil and his angels," will feel constrained to bow down and confess their ingratitude to a
friend so great and good as the ever blessed Jesus will
have proved himself to be. All such, although overwhelmed with a sense of their own folly and madness in
so doing, and in present view of the dreadful future on
which they are about to enter, will, nevertheless, if for
the first time, fully and freely offer their unfeigned and
grateful acknowledgments to that Mediator who has, at
such cost to himself, purchased for them that great salvation which they have, or may have, so wickedly refused.




124               TEIA/R IN HF E~A  VEN~.
And they iwill go down to thlir final abode praising God,
and cursing  their own folly and wickedness, and that
arclh decicer, who led them into their original sin, and by
flattering  but false promises kept themn aloof firom  their
best, their only fiiend, who had the power to deliver
them from the eternal pancgs of that death which never dies.
To the support of this theory, it is not only necessary
that there should have been such covenant, but that it
should have been made before the creation of man, as
recorded in Genesis.
I hlave a witness at hand, by whom I can prove the latter
branch of thle proposition conclusively; but the difficulty
is, that his reliability has been questioned.  tIe has been
sustained, however, by such great and good men as Iren(us, Origen, Archbishop Walke, and others, an(l therefore I feel authorized to put him on the stand, and submit
his testimuony for whIat it is worth.
Iterm'as, in hlis second vision, saw  an "old woman,"
".wal/in#g and reading in a certain book," wThich she gave
him. IReferring to it, Le further on says: "Moreover,
brethren, it was revealed to me, as I was sleeping, by a
very goodly young man, saying unto me, What thinkest
thou of that old wTomLa  from whom  thou receivedst the
book?  Who is she?  I answered, a Sibyl. Thou art mistaken, said he. She is not, I replied.  Who is she, then,
sir?  Ile answered me,'It is the Church of Gocd.' And I
said unto him, Why does she appear old?  She is, therefore, said he, an old woman, because she vwas the first qf
all the creation, and the world was made for her." —iermas
Vision ii: vs. 31, 32, 33. Observe, 1. This proves that the
Church was represented by a woman. So says St. John. 2.
That she was created, in some sense, before the world was,
because she was the first of all the creation, and the world
was made for her. 3. If the Church, or the material of
which it is now constituted, existed before the creation of
the world, and the world was made "for her," and by Jesus
Christ, the great head of the Church (he acting under
the authority and in virtue of the power given him  by
the Father), it then follows, as a necessary sequence, that




FWAR IN HEAVEN.                  125
there was some such undertaking, agreement, or "covenant," between the Father and the Son before this creation.
All this may be admitted as legitimate and a necessary
conclusion from the testimony as produced, but it may be
replied that the witness is a stranger. We find no such
name in the sacred canon. We should be exceedingly
careful as to the credibility of all the testimony on which
we rely in nmatters of religious faith, it is true. I also
admlit that no one should offer testimony which he does
not consider entitled to all the credit he attaches to it.
This I have not done, and will not do. The testimony
of a witness whomn it is attempted to impeach, may be sustained, either by the evidence of those who know him
well, that he is a good and truthful man, or corroborating
circumstances proven by other witnesses of known and
universally concededl veracity.
Having' taken the liberty of offering the testimony of
the mleek and humble father Itermlas, for the credence of
those who are unacquainted with him, I feel in duty bound,
in justice to his memory, to the reader, and to myself, to
sustain him in what he has testified on that point. I have
already referred to some of those who knew him best, and
are themselves -well known, and who consider him a witness whose evidence is entitled to grave consideration.
I will now proceed to the proof of a few facts and circumstances which tend to sustain the evidence of' Hernas,
and to do so by witnesses whose reliability will not be
questioned. In speaking of the power and goodness of
God, the Apostle Paul says: "Who hath saved us, and
called us with an holy calling, not according to our works,
but according to his own purposes and gracc, which was
given us in Christ Jesus BEFORE THE WORLD BEGAN." -2 Tim.
1: 9. If the grace whereby we are saved wa', given us by
the Father, in and through the Mediator, Jesus Christ,
" before the woorld began," how can it be other than true that
IIe who gave that grace,  He who was the Mediunm
through whom it was conveyed, and we, the favored recipients of the Divine bounty, were all in being before that
time?




126             WTAIA  INTT HEA VEN.
It will be remembered that to constitute a gift, three
things are necessary, a donor, a donee, and something
which the one can bestow and the other receive. It may
well be asked also, how and why it was that God gave us
grace " before the world began," if we were not then in need
of His grace?  And how could we need that, or anything
else; if we had no being? God, through His prophets, may
have had reference to such a state of things as we are now
considering, when He said: "Ye have sold yourselves for
nought; and ye shall be redeemed without money."-Isa.
52: 3. If we are of those who were engaged under Satan,
in that rebellion of his, it may with all truthfulness be
said of us: "Ye have sold yourselves for nought."  And
if we are saved through Jesus Christ, it is equally true
that we " shall be redeemed without money."
These things pertain to the mystery mentioned by Paul
(and are worth searching out with all diligence), when he
says: "And to make all men see what is the fellowship of
THE MYSTERY, which from the beginning of the iworld hath been
hid in God, who created all things by Jesus Christ." —Eph.
3: 9. " Who verily was foreordained before the foundation of the world, but was manifest in these last times for
you." —1 Pet. 1: 20.
Note, Paul says "the MYSTERY was hid FROM the beginning of the world," but says nothing as to whether it was
generally known before that or not. Peter says that Christ
(as a lamb without blemish) " was foreordained BEFORE
the foundation of the world."  From all which we may
infer that the things which have been "hid in God" (that
is, by him concealed from us),fr)om and since that time, as
well as the most important fact for us to know, that a
sacrifice for our sins was provided, were, or at least may
have been, well known before the creation of Adam and
Eve here. But more of that hereafter. I will, however,
submit one question for the reflection of the reader just
here. Christ was "in the world, and the world was made
by him, and TIE WORLD knew him  not."-John 1: 10.
Then, what does the following Scripture mean: "And in
the synagogue there was a man, which had a spirit of an




WAR IN HEAVEN.                  127
unclean devil, and he cried out with a loud voice, saying,
Let us alone; what have we to do with thee, thou Jesus
of Nazareth? art thou come to destroy us?  I know
thee who thou art; the Holy One of God. And Jesus retbuked him, saying, Hold thy peace and come out of him.
And when the devil had thrown him in the midst, he
came out of him, and hurt him not."-Luke 4: 33 to 36.
In support of the proposition that the covenant now
under consideration was made before the cir:;tion of the
world, a cogent argument may be drawn from the followincg words of St. Paul: "In hope of eternal life, which
God, that can not lie, PROMISED before the world began."Tit. 1: 2. Then God made that promise. To whom was
it made?  The most natural inference from this verse,
considered alone, would be that it was made to man directly; but viewing this passage in connection with others
already noticed, we must conclude that the apostle here
refers to the "covenant" which was made between the
Father and the Son for our benefit; and if so, we have the
direct and positive evidence of that great apostle that it
was made "before the world began."  We are assured by
the blessed Redeemer, that on the great day for which all
other days were made, those who are found faithful shall
receive the royal invitation: "Come, ye blessed of my
Father, inherit the kingdom prepared for you from  the
foundation of the world."-Matt. 25: 34. By the expressions here used, are we to understand that the kingdom,
which waTs prepared for the redeemed on earth, was made
at the same time the world was or before? It could not
have been prepared since, or it would not have been in readiness "from the foundation of the world."  It certainly
was not made at the same time, for we have a full account,
in detail, of all that was then made, and nothing is there
said about the "kingdom" mentioned in this text. Furthermore, if the commo-ily received opinion as to the
nature of man is true, there was no necessity for such
"kingdom" then; for Adam had not fallen, and was not
subject to death. He was well provided for in Eden. If
the theory of the writer is true, the preparation for such




128             WAR IN fHEA VEN.
kingdom was a necessary part of the covenant for our
redemption, and was therefore included in it. This view
accords strictly with the language employed here, and
with other Scriptures on the same subject, as well as with
natural reason. IIad we not better, therefore, so construe it?
In the ever memorable prayer of the Savior to the
Father on the night in which he was betrayed, he says:
"I have glorified thee on earth: I have finished the
work which thou gavest me to do. And now, O Father,
glorify thou me with thine own self, with the glory which
I had with thee before the world was."-John 17: 4, 5.
The Redeemer of the world had; as we are here by himself inforlmed, glory with the Father before this world existed, and we also learn from the same remarks, that the
Father had given him charge of the work which he
was then bringing to a close; a work of no less magnitude than the redemption of those whom the Father
had given him of this world. Was not the work which
lie had finished that of giving the " eternal life" which God
had promised "before the world began?"
If so, this was done pursuant to agreement between the
Father and Son; of course, one could not have assigned
a work to the other, and the latter have accepted the
charge and accomplished the work, without concert between them. That "eternal life" was promised "before
the world began." By whlom was it promised? By God
the Father clearly. To whom?  The Son, as has been
shown. For whose benefit?  That of fallen man, as all
believe. Where and in what condition was man then?
Intimations from Revelation have been given already in
answer to this question, but we hope to look into that
branch of our inquiry more fully presently. It is expected that all who have examined the authorities cited
in this chapter are satisfied, that after Satan and his
angels were cast out of heaven, and before man was
placed here, a covenant was madefor ouR redemption, and in
that confidence I here bring this chapter to a close.




TWAR IN IIEA VEN.                 129
CHAPTER X.
Covenant of Redemption-Condition of Fallen Angels-They as
likely to Repent as we- Their Case Compared with ours- World
Created by Jesus Christ —To Destroy the Works of the DevilWthat TWorks of His are to be Destroyed-Lost Spirits to be
Reclaimed —Who were Deceived by Satan —How far he is
Chargeable -- What Man is —  opeful Future - When the
WTorld was Created-Its Perishing Nature-Better Adapted to
a Tenmporary Use onz that Account- Why it is so- What if Man
had not Sinned-God never Disappointed.
HAVING argued in the preceding chapter (and with what
success each reader is left to judge), that after the fall of
Satan and his followers, and before the creation of this
world, there was an agreement between God the Father
and tHis Son Jesus Christ, by which pardon was to be
offered to the fallen, on terms, I now propose to inquire
whether it is true: "That pursuant to that divine covenant, and for the purpose of carrying it into effect, this
world was created or adapted to its present use, and God
" made" man and placed him here for probation."
It is universally conceded to be a legitimate mode of
reasoning to begin with cause and trace it down to effect;
or to start from things known to exist, and search out the
producing cause. If any reliance is to be placed on the
Bible writers, there was, at some time, and on some account, some sort of discord in heaven; and Satan and
others, who were, previous to that time, angelic beings,
were expelled from the immediate presence of God, and
were put in a condition which is painful and tormenting,
and where they were surrounded by the gloom of night
and overwhelmed with black despair. These were all
creatures of the same God who made us. They were misled,




130             WTTAR I\  HEAlVEX.
if not deceived, by the saine arch deceiver who beguiled
and deceived our first parents. And the Bible represents
the great Author of the revelations, promises, and threatenings therein contained, as having wisdom, power, and
mercy, with no bounds except those by His own divine
attributes affixed to each other.
These fallen spirits are also represented as rational
beings in a degree far above our own. If so, is it any less
likely that they would regret their folly in suffering themselves led so far astray by a created being, such as themselves, and repent of their wickedness, committed under
such circumstances, than that we shall bewail the folly of
our first parents, and repent of our complicity with, on
account of having descended from them; or, to put the
case nearer in its true light, is it more reasonable that we,
if newly created beings, should repent of our individual
sins, committed in obedience to our natural desires, and
under the direct and immediate influence of Satan (a being
above comparison with us in wisdom and power), than
that they should repent of their wickedness and sins,
which were committed against their natural proclivities?
But it is assumed that God has no compassion or syLmpathy for them. Where do we find sufficient evidence of
that?  WVhy should His tender mercies not extend to
them?  They were not altogether without excuse. Adam,
from  whom  it is said we inherit our evil dispositions,
offered an excuse, which was not wholly unfounded, for
his transgression. When called to account for his disobedience, he said: " The woman whom thou gavest to be with
me, she gave me of the tree, and I did eat."-Gen. 3: 12.
In that, he is sustained by one of the latest inspired
writers: "And Adam was not deceived, but the vwoman
being deceived was in the transgression."-l Tim. 2: 14.
IIe did not give any pretended reason in justification of
himself; but owned up, like a man should, "I did eat,"
desiring the fact that his wife, whom le dearly loved, had
given him the fruit, should be considered only in extenuation of his crime. He was, therefore, rather misled than
deceived. That the angels who followed the lead of Satan




WA R IN/ HEA VEAnT.              131
in that rebellion were misled, there can be no question.
And, to my mind, it is equally certain that both Adam ald
they were all deceived as to some of the consequences of
their disobedlent conduct. Sufficient evidence of that mlay
be inferred from the fact that the penalties by each incurred
would, if fully anticipated, have overawed, deterred, and
prevented them  from  their acts of disobedience.  They
must, therefore, have all been, and alike, deceived by the
devil. If we are a new race of beings, there are, certainly,
two sets, families, or classes of degenerate backsliders and
fallen creatures, who need, if we do not want, renewal,
reclamation, and regeneration.
These are some of the facts as to the situation of an immense number of rational creatures of God, whether we are
all of one or constitute two distinct families. A world has
been created since the fall of, at least, one of these families,
and is occupied by both. The question now before us is,
for whose benefit was it intended?
Let us next inquire, by wlvhom, when, and under what
circumstances, other than those already mentioned, it was
made.
It has been argued that after that rebellion, a covenant
was made between the Father and the Son in heaven, and
before the creation of this world, by which it was agreed
that the Son would offer his mediation between the Father
and the recusant angels who were cast out with Satan.
And I proceed to show here, that this world was made
pursuant to, and for the purpose of carying that covenant
plan into execution, and that it was made by Jesus Christ.
If it can be shown that the Messiah created the world,
and that it was not done directly by Jehovah, we will have
found a strong, not to say conclusive argument, that the
work was done in pursuance of the scheme of redemption
embraced in that divine covenant, and for the benefit of
those intended by it. Several texts of Scripture were
quoted, but for another purpose, in the preceding chapter,
which tend to prove that Jesus Christ, the promised JMessiah, was the immediate architect of this terrestrial building, its inhabizants, and appurtenances; we will notice




132              WAR IN HEA VEN.
others; all which together, I think, will be acknowledged
as conclusive as to that point.
In speaking of Jesus Christ, St. John says: "He was in
the world, and THE WORLD WAS MADE BY HIM, and the world
knew him not." —John 1: 10. " God, who at sundry times
and in divers manners, spake in the past unto the fathers, by
the prophets, hath in these last days spoken unto us by
his Son, whom he hath appointed heir of all things, by
whom also he made the worlds."- Ieb. 1: 1 and 2. "All
things were created by him, and for him."-1 Col. 1: 16.
"But to us there is but one God, the Father, of whom are
all things, and we in him (or for him); and one Lord
Jesus Christ, by whom are all things, and we by him."-1
Cor. 8: 6. " Iie that committeth sin is of the devil; for the
devil sinneth from the beginning. For this purpose the
Son of God was manifested, that he might destroy the works
of the devil."-1 John 3: 8.
These several passages have been selected from the
large number to be found in the New Testament bearing
upon this mysterious subject, and are presented at one
view; so that the reader may be enabled to form a correct
opinion from them, as to the true relations which exist
between tlie Father and Son, so far as they have been
revealed and comprehended by us, and which is sufficient
for us to know  for any practical purpose.  And as
much has been revealed as it was intended we should
know of their divine relations, while here on probation, I
preferred this course to any exlendecd comments of my
own, as the more prudent and safe for myself, if not for
others. Just here are sonime of the hidden things of God;
and the place where they lie concealed is sacred and holy
ground, upon which our sin-polluted feet may not irreverently tread with impunity.
The following notes may, however, as I think, be safely
made on these Scriptures: 1. John puts the question at
rest as to who was the direct and efficient architect of this
building, as will appear beyond all doubt or cavil to ally
one who will turn to and read the context from which the
above quotation from  him was taken. If read alone, it




WAR IN flEA VEN.                133
might, without any strained construction, be understood as
giving the Son such full credit for this work as to deny
the Father the glory to which He is entitled as the great
moving cause; and in virtue of whose power, and by
whose permission, and under whose instruction it was
done. Our Savior was careful, however, not to detract
from the Father any of the glory of the creation or the
gratitude due from us for our redemption.  St. John,
no doubt, so understood the Son, for he, in another place,
recorded the following words of the Savior: "I can of
mine own self do nothing: as I hear, I judge: and my
judgment is just; because I seek not mine own will, but
the will of the Father which hath sent me."-John 5: 30.
In teaching his disciples how to pray, he told them: " After this manner, therefore, pray ye: Our Father which art
illn heaven, HALLOWED BE THIY NAME," etc.
That the Son should be revered as an object of our devotion, together with the Father, there can be no question.
His extreme modesty and self-denial, nevertheless, forbade
him  so to teach directly. It is true, he spoke of himself
as being one with the _Father. IBut he evidently, in such
renlarks, had reference to the work of redemption, in
which he was engaged, and of the union of purpose and
common power which he and the Father had and held as
connected with the mission of love on which he was sent.
And he intended to be understood as -using the term one,
in that sense in which it is applied to others, having common interests or purposes, as when we say of husband and
wife, they are one.
2. The quotations from the great apostle to the Gentiles
should be construed and qualified (as is true of all Scriptures) by what he has, and other inspired writers elsewhere have said on the same subject. For instance, ill one
of the quotations fiom him above, he says of the Son:
"TlWhom he hath appointed heir of all things."  From this,
the apostle might be supposed to teacll that Jesus Christ
was to inherit all the glory due and to accrue, not only
from this creation and mall's redemption, but firom all the
mighty works the great Jehovah (by whom, and ill virtue




134               WAR IN HEA KEN.
of whose Almighty power all things were created) has
ever done. Of which gross injustice that great apostle
would have the best of reasons for complaining, for he
expressly said: " The Spirit itself beareth witness with our
spirit, that we are the children of God: and if children,
then heirs; heirs of God, and JOINT HIRns  WITH CHRIST;
if so be that we suffer with IIIM, that we may be also glorified together." —Rom. 8: 16, 17. This sufficiently explains
his meaning when he said that Christ had been appointed
"heir of all things."
3. These authorities not only prove satisfactorily that
Christ made this world, but show with equal certainty
for what purpose it was created, when it is said: "He
that committeth sin is of the devil; for the devil sinneth
from the beginning. For this purpose the Son of' God
was manifested, that he might destroy the works of the devil."
From this last quotation we also learn: 1. That we sinners are "of the devil" —of his followers-his discipleshis angels-such as they who were "cast out with himn."
2. That "he sinneth from the beginning," that is, that he has
been engaged in the commission of sin from the time he
began his diabolical career which required his excommunication from the society of the holy and faithful angels
in heaven; and that he is yet engaged in the same work
of ruin. 3. And "for this purpose" (on that account) "the
Son of God was manifested," that is, made known to us
in his human form  and divine -attributes, "that he might
destroy the works of the devil."
What works of the devil are to be destroyed? Those
mentioned, of course; and they are the works in which
he has employed himself "from the beginlning."  Wvhat are
we to understand by the expression " destroy the works of
the devil? "  He has, so far as we are informed, created no
worlds, built no cities or castles which might be burned up
or othierwise destroyed; he has made no men or other living beings, who or which might be killed, and therefore
said to be destroyed by our Savior.  Then what works of
the devil did Michael come to destroy?  If we could ever
learn to exercise the practical good sense to read and con



WAR IN IlEA VEV.                135
strue the Bible as we do ally and all other books, we could
readily conceive what works of Satan they are which are
so to be destroyed. But we are too fond of mystification,
wh.len we read that holy book, to profit, as we should, by
the plain simple statements of fact which are everywhere
contained therein. And when we approach a question of
the character of that before us (and which is involved to
some extent in mystery), we can not accept statements of
fact in the plain literal sense which is in most cases
intended, but must hunt up some vague and unnatural construction which turns light into darkness.
If Satan has made nothing material or spiritual, which
might be destroyed, we can not understand more as intended than the undoing something which has been done
amiss; the refitting of something which he has wickedly
torn down or marred, or the recovery of, at least, some of
the wretched millions whom he has led astray. The Savior himself stated the object of his mission in these
words: "The Son of Man is come to seek and to save that
which was lost." —Luke 19: 10. If we are here in a primitive, or first state of being, we must insist on a highly
figurative and mysterious rendering of this apparently
plain and simple statement of him who, as we have been
fondly trusting, came for our salvation, or we can find no
hope therein. For, if that be true, we have no interest in
the atonement purchased by him, as literally stated by
himself, as we were not brought into existence for near
two thousand years after his time, and could not have then
been lost.
But, if on the other hand, we become satisfied that we
are of those lost angels, who were driven out of heaven
with Satan, the plain literal meaning of the words used
by the blessed Jesus is best for us. So believing, we can,
with great confidence, apply all his gracious promises to
ourselves, and feel rejoiced that, notwithstanding all our
original and present sins. and the terrors with which we
were oppressed during the long and dark night of our
exile, we are now brought up from that horrid dungeon,
in which we lay so long as prisoners confined, into a world




136               WAR IN HEA VEIN.
of comparative light and liberty. And that we owe this
divine favor to him whom we saw standing victorious on
the battlements of heaven, denouncing the anathemas of
an angry God upon Satan and his rebellious hosts, and
to him, whom we then feared as the stern avenger of his
holy Father's violated laws. We can not, therefore, doubt
his ability to deliver us. O, if we could all so feel and
believe, how happy we would be!  WThere is the human
being, who understands his condition so to be, and is yet
so blind to his own interest, so lost to all sense of gratitude, so far demented (even by association with the devil
and his imps for more than six thousand years) as not to
accept, on the first invitation, the great deliverance which
Christ has purchased for us with his precious blood?
This he offers as a free gift, if we will only repent of the
sins we have committed, confess our faults, and give evidence of such our contrition, by observing the few, simple
rules which he has left recorded for our guidance back into
the immediate presence and restored favor of such a merciful God. But too much zeal has led me clear ahead of
the argument, and I must return.
Takinlg the fact that Christ came "to seek and to save
that which was lost," as our guide into the inquiring as to
what works of the devil he came to destroy, and we have
a starting point. And if we fail to find any other evil
wtork that he had done, than that of deceiving and leading
to overthrow and ruin certain angelic beings (then living,
though lost spirits) and that which he had done, and is still
doing, of deceiving our palents and ourselves, it is but
natural and reasonable to conclude that he came to "seek
and to sace" those lost spirits and ourselves from his iron
grasp. That would "destroy the works of the devil;"
and that he could have done by the creation of this world,
bringing them into our present state of being, meeting us
here, and extending pardon to every one who had really
been so misled and deceived by Satan, and restoring all
such to the divine favor, their original purity, an11 celestial
glory.




WAR IN  HlEA VEN.                   137
Angel spirits were out cast, Satan had misled them;
Our own race was also lost by his wiles in Eden.
If we are but sons of night, they sons of the morning,
Saving either were but half Satan's works undoing.
Whether such was the object of his mission or not, we
may confidently affirm: 1. That in that way he would
have destroyed the works of the devil.  2. That without
the redemption of any one of God's creatures, who had
been led into sin and rebellion against Him, by the cunning devices and artful practices of the devil, and against
the unbiased desire, free will and consent of such erring
spirit, whether done on earth or in heaven, the works of the
devil WILL NOT HAVE BEEN DESTROYED. It would be no answer to this argument to say, that in this view of his mission, Christ could not succeed in destroying "the works of
the devil," without the redemption and restoration of all
who were "cast out with him."  For the devil was no more
responsible for the wickedness of those who acted of
their own free will, and who were wholly uninfluenced by
him, than they were answerable for his defection; and,
therefore, their sins could not, in any just sense, be said to
be his works.  And the simple fact of any one, and every
one who does so, rejecting the salvation offered in this
life, is evidence conclusive that he prefers the sinful course
of Satan to the righteousness of Christ.
It is hard for us, I know, who are so proud, so vain, and
so well pleased with ourselves as we generally are in this
life, to adimit that we are nothing other or better than the
puny imps of the devil   But, if we rightly consider the
matter, we will find that we have nothing to lose by such
admission.  For, if we are now lost spirits, and of the
class of beings known as " devils, or imnps of the devil," it is
not less true that we were, at one time, bright and shining
lights in heaven, happy spirits, angels of God; and were
received with welcome to His sacred presence, and joyfully sported about His dazzling throne.  [But all that consolation amounts to nothing, when compared to the glorious hope of full pardon for all our past errors and transgressions, whatever they may have been, and of final




138               WAR IN HEA YEN.
restoration to the favor of God and sweet corrmnunion
Jwith His saints and holy angels; and with the joy also of
knowing, with the Apostle Paul, " that if our earthly house
of this tabernacle were dissolved, we have a building of
God, an house not made with hands, eternal in the
h eavens."
"0 glorious hope of perfect love!
It lifts me up to things above;
It bears on eagle's wings."
As to the time when the world was created, we learn
both from the first of Genesis and John, that it was " in
the beginning."  What was meant by the word C" beginning" has already been explained to my own satisfaction,
whether to that of others or not. The creation of the
world was most assuredly attended to at the proper time;
when that was, depends on the purpose for which it was
done. If for the probation of the prisoners who were
held in custody for final judgment, and who on any account deserved the Divine sympathy, it was, of course,
made after their fall and imprisonment, and before Adam
was "made" and placed in the garden of Eden, provided
he was one of those prisoners.  Was this world created for
the purpose of carrying into effect a "covenant," for the
benefit of those which were lost, or for others who knew
no sin?
Much light may be thrown on the pathway which we
must tread in search for an acceptable answer to this
question, by observing the nature and character of this
world and of all the creatures, whether animate or inanimate found here. We will not disagree as to the ability
of the Almighty to make all His works perfect and fully
sufficient to serve the desired purpose; nor that all His
works, so far as we have been enabled to judge of them,
have been so made. To say that IIe had failed to carry
out any of His schemes, according to His own will and
original intentions, would be profanity. Would it not?
To believe such a thing possible is to belie, at once and
together, the Sacred Scriptures, the result of all observa



TWAR IN HEAVEN.                 139
tion and every dictate of natural reason, and to stultify
ourselves. This would be going too far, even to sustain
the most esteemed dogma we have. We must believe
that God has hitherto, can, and ever will succeed in carrying into full and complete effect all His holy purposes,
despite all the opposition of Satan or any other power.
God having omnipotent power then, and foreseeing all
things, we must believe His means are all well adapted to
accomplish the desired end.
We find on the most careful observance of this globe
itself, of man, who was put in dominion over all other
living creatures here, of such animate creatures themselves, and of the trees, shrubs, and grass, everything that
grows on it, and the very clouds that fly over us, that all,
all are perishing, rapidly fading away. Are we too dull
of understanding to learn anything from the very words
of nature when she speaks out for herself, and of herself,
with a clarion voice, second only to that of Gabriel's
trump, which is to wakle the dead at the last day!
If the world was designed to serve a temporary purpose
only, it was well adapted to the end for which it was intended; but if it was made for the permanent home of
Adam and his posterity, and they were intended to live
forever, I can not perceive how it could have been pronounced a "very good" specimen of perfect work. It was
a beautiful specimen of such work, if designed for nothing
more than a temporary occupancy by the fallen angels,
and for the purpose of extending to them an offer of reconciliation. The very fact that everything around them
is rapidly dying-passing away-seems as so many living
oracles, warning them that their stay is but short, and
that what is done here, must be quickly done. If everything but ourselves had been of a permanent, everlasting
character, a contradiction in nature would have been
manifest, and which would have tended to deceive us.
The plan, therefore, would have been much less adapted
to the purpose intended than it really is in its ever
changing condition.
Is it not, hence, more reasonable to conclude that this




140              TVWAR 1N  IdEA VEV.
world was intended to serve only a temporary use? Finding it well suited to one purpose, which, if desired, would
have been a temporary one, and failing to discover any
other for which it was, or probably could have been so well
adapted in its perishing nature, is it not a necessary result that we must believe it was made for that use, to
which all the known facts and reasonable inferences point
with unerring certainty as the magnet to the pole? If so,
this world must have been created for the benefit of those
lost spirits, and pursuant to the plan of redemption which
had already been devised and adjudged, in mercy, as right
in the high court of heaven before it was made. Sonic who
are wedded to preconceived opinions, and cling to them
with a persistent devotion, equaled only by the fiendish
hate which drives the devil further and further still away
from his God, and from everything that is just, pure, or
good, may, nevertheless, object to this mode of argument,
and reply that man was destined to but a brief stay on
earth, and therefore all these arguments apply as well to
him as a new creature, as they do if his spirit is that of a
fallen angel.
This is not the proper place for me to bring this proposition under general review, but it may not be amiss to
drop a, few hints, in passing, with reference to it. I am
not unaware that the opinion of the Christian world, in a
general sense, has been, that our first parents were originally created pure and holy, and that they never would
have been subject to death but for having eaten of the
forbidden fruit; and I am prepared to, and now do, fully
and freely admit the truth of that proposition in its
most full and literal meaning. But what of that?  They
did eat the inhibited fruit and died. Let us suppose they
had obeyed the command of God-abstained from  the
deadly tree, and lived forever. What then? It is impossiblie for us to form a just conception of what the state of
tllings would have been in this world by the time Adam
would have become an old man, if he had lived till now,
alcnd still should live forever. I guess he would yet have
been a buxom young fellow, if no one but himself and




WTTAR IV HEAT'EN.               141
mother Eve had been allowed to remain in their neat
garden home longer than their majority. The finite mind
can not go out so'far as to fathom the full length, breadth,
and depth of eternity, much less to conceive of what condition things might have been in here, afterwhile, if the
monster death had not interfered with the progeny of that
first pair.
-Whether the brute creation would have lived on and
bred forever, but for the sin of man, is a question which I
have heard debated but little; the general opinion seems to
be that they would. Well, if they had, all I will say
about it is, there would have been a good many animals here
by this time. Snakes would have been plenty.
We will suppose the fruit untouched; that Adam and all
his family had lived even up to the present timle; all the
little children who have died would have grown up to
mature life, and bred and lived on, too; what would have
been the present population of the world? No arithlmetic
can answer this question; neither can I. How could animal life have found food for its sustenance? I can not
tell. As all will see at a glance, the number of human
beings alone, to say nothing of other animals, would, in
that case, have been sufficient to have covered the whole
face of the earth, and to have piled up, one on another,
mountain high; so that nothing would have saved them
from  starvation or suffocation, but that they could not
die. This world would have been wholly inadequate to
the purpose of its creation, if it was not intended that man
should sin and die, as he did; and a most signal failure on
the part of the Creator would have ensued. Such a mistake, if made by the most perfect tyro who ever sat on
cobbler's bench, would have been looked upon as supremely
ridiculous even for such an one to have made.
But it is said God knew man would sin and die, and the
preparation for him was, therefore, sufficient. I admit that
also. Did Adam do just what God intended for him to
do? I answer, yes; others say, no. If he did that which
it was desired he should not do, was not God disappointed?
If he did that only which God intended him to do, should




142             TWAR IN REA VEN.
he have been punished for it?  I answer, yes; for, although
God knew he would do it, Adam was commanded not to
do it, and he disobeyed the divine command, and that was
sin in him; while it was just what God knew he would
aind intended he should do. Although Adam was doing
only that which he was created to do, and was strictly
fulfilling his destiny, he did not know that fact, and was,
therefore, just as guilty, as if God had been thereby really
disappointed in His great scheme of creation.
I hold that God made man and placed him here for probation; and that Adam, Eve, and Satan, all acted the part
which God knew each would act in that awful tragedy in
Eden, and which I-e intended each should take-just that
much, and no more. And that if either had failed in the
part assigned, God would have been disappointed, and His
plans, to that extent, would have failed of success; a thing
which never has, and never can occur. God is supreme,
and His divine will can not be thwarted by man or dev il,
or all of each combined.




WAR INV HEA VEN.                   143
CHAPTER XI.
Seventh Proposition —The Soul of Man a Fallen Angel-Tf Taught
in the Bible, why not Discovered before?-A Full Knowledge of
our Condition would have Defeated God's Scheme of ProbationHis Mercies Extended to the Penitent only-Some of Them may
have Repented —Character of the War in Heaven-Different
Shades of Guilt Probable-Revelation Progressive-Always just
Sufficient —Why Secret Things should now be Revealed-Science Advancing-Revelation must keep Pace with it —-If this
be Error neither God nor Satan will Favor it-And why —If
Truth, it will Prevail-A Safe Doctrine.
TRE most important questions which it was thought best
to notice, as preliminary to the main proposition, on which
the theory herein presented to the Christian world depends, having been for the present disposed of, we have
now arrived at the great and vital question-Is IT TRUE
" That the body only was then'created,'formed,' and the
soul which was' breathed' into it was a pre-existent spirit
-A'FALLEN ANGEL? "'
I have endeavored, in the preceding pages, to prove that
there is nothing in the Sacred Writings, or natural. reason,
inconsistent with this hypothesis; and from this point, propose to call attention to such Scriptures as tend to establish its truth. And, right here, a perplexing question may
present itself to the mind of most, if not all, who attempt
to investigate this subject. If a fact of such thrilling import is taught in the Bible, and so plainly, too, that evidences of it are everywhere to be met with in that Sacred
Volume, and which consist with all else that is therein
written, and one also, which more than any other, serves
(as the first rays of morning light, to drive the darkness
of the night) to open up to our affrighted vision a true




144              WA R IN  lEA VEN.
sense of our awfully responsible condition in this life,
why has it not been known, and our lives guided by that
brilliant light all the time?
Before proceeding further, therefore, I propose, with the
Divine assistance, to remove all difficulty arising in that
direction.
This is, for us, a state of probation. All so consider it.
The whole scheme was devised by the Father and Son in
heaven. There was wisdom to plan and power to execute.
Bear this constantly in mind. Failure was, therefore, impossible. Now, suppose I am right as to the nature and
origin of the human soul, and that God had informed
Adam and all his descendants fully of all the facts and
circumstances connected with his and their history and
fall, and His plans and purposes connected with their
present state of being, so plainly as to admit of no mistake or doubt, would not the whole probationary scheme
have proven a signal failure? If I am right, where is the
sinner so hardened that he would not repent if he were
placed as on Pisgah's top, and the whole panorama of the
heavens above, the world around, and hell uncapped below, were at once open to his astonished view, where he
could learn all for himself, as to where and what he had
been, why and for what he is here, and how and on what
terms he can be restored to all the bliss of the glory-world
above; and why, on his rejection of such merciful pardon,
he must be cast into the yawning gulf beneath him, " where
their worm dieth not, and the fire is not quenched," there
to abide forever! yes, forever and ever! I repeat, who, in
such case, would have rejected the offered pardon?
What sort of probation (putting on trial) would that
have been?  Men may, and often do, deal in farce. But
God, never!
What would we think of a temporal monarch, who
should issue his edict against the crime of murder: for
instance, prescribing the penalty of death against all who
may be duly convicted of that heinous offense, and proceed, in the same paper, to say: "I wish all my liege subjects to understand, however, that I have no thirst for




t/WAR IN  lEA YEN.              145
blood, but love mercy; and pledge myself now to extend
my gracious pardon to all who may be so found guilty, and
who will, at any time before they are executed, repent of
their sin, believe that I can and will pardon and forgive
them, and promise to do so no more?" Are not the cases
parallel? In the one case, how many sinners is it likely
would go to hell? and how many murderers would be hung
in the other?
If man has ever yet committed such folly, history has
failed to record it. That a Being possessed of foreknowledge of all future events, and power without limit, should
have done so, no sane man will pretend.
In such case, instead of putting us on probationary
ground, that which would have amounted to the same as
an unconditional pardon would have ensued. If a general
amnesty and full pardon of all, even the most active instigators and efficient leaders of that rebellion, had been intended, there could have been no necessity for the creation
of this world, and putting us on a mere formal trial, as,
under the circumstances supposed, this would have been.
We will not believe that the Divine Wisdom acted in
this, or anything else, without a wise motive and benign
intention. If any of the lost angels, for any reason, deserved pity, they received it. "The pity of the Lord"
reaches all his penitent creatures, no matter' what their
fault may have been or their condition may be. We find
no evidence in the Bible that the Lord does not sympathize with, or that he will not pardon any soul or spirit of
His creation, who does sincerely repent of his or their sins,
humble themselves, and bow down before the " mercy seat,"
and with deep contrition of soul and desire for restoration
to His divine favor, seek for mercy and pardon at His
throne of grace. But to the contrary, the whole tenor of
that blessed Book teaches us that its divine Author is full
of compassion for His rational beings, who, though they
err, repent of their evil doings. And every page of the
Bible beams with the resplendent light of God's undying
love for all His holy or repentant creatures.
Were it not so, on what ground could the highwayman,




146             WAR IN HEA VEN.
the midnight assassin, or he who betrays the confidence
reposed in him by woman's love to her shame, hope for
salvation?
Yet we all believe that by such sinners, mercy may be
sought and pardon found.
If we are of those fallen angels, although reproduced
here and surrounded by peculiar circumstances for a special
purpose, is it not reasonable that we retain, at least some
of the characteristics of our pristine nature? I think it
most likely that the leading traits of our character are
very much the same now that they were at the time of
our overthrow. But I can not stop here to argue that
question.
There can be no dispute, that if we are identical with
them there must be some resemblance of what we then
were in our present peculiarities. To assume no more
than this, we may satisfy ourselves that all were not
equally guilty in that rebellion. Then, if some were less
at fault than others, may we not naturally imagine that
some were so deeply involved in voluntary and premeditated guilt, as to preclude the belief that even the mercy
of God could again reach them? And yet, that others
may have been deceived by Satan, and betrayed into complicity with him, under such circumstances as, notwithstanding they were cast out and committed to prison for
the present, with others, should excite the Divine sympathy. May not some, nay, many (when they saw the sad
havoc they had contributed to make, and remembering
the countless instances of God's love and kindness to
them, and the manifold obligations they had been brought
under to love, serve, and obey him), have gone down to
Tartarus, not only penitent, but lamenting and bewailing
their own folly and wickedness, and in such manner as to
excite the sympathy of all beholders, except, perhaps, of
Satan himself? But more of this hereafter.
Whatever the nature or extent of that disturbance in
heaven may have been, in revealing the fact to us that
such event had transpired there, the term " War" is used.
We know what that term means as applied to the acts of




VWAR IN HEA VEN.                147
men or nations, and we must infer that it was one well
adapted to communicate to our understanding some just
conception of that which was intended to be made known.
Many of us have had the misfortune to witness some
of the realities of rebellion and war in this world; and
hence, we know how such things are gotten up and carried on. To one who has been an eye-witness of these
things, there is no use in saying that all who ultimately
become involved in them so far as to be treated as participants, and held to answer for it in some way, and that
justly too, were equally guilty, and therefore deserved the
same punishment.  We know better than that. If there is
such difference in the guilt of those who are captured
together in arms, and held to answer for the part each
may have taken in the bloody tragedy just closed in this
world, as that the guilt of one is not only above but beyond all fair comparison with that of another, there must
have been some similar differences in the guilt of those
who were engaged in any sort of procedure in heaven,
which would be called" War" in revealing the circumstance; to us. The very expressions used in the Apocalypse imply nothing less.
In view of all the facts and circumstances revealed and
known, which should have a bearing on the mind in considering this subject, it can not be too much to assume that
there probably were differences in the shades of guilt incurred by different individuals who were engaged in that
" War in Heaven."  And that some may have been cast out
on account of their complicity therein, who had not gone
so far in sin and rebellion that the mercy of God could
never reach them.  No further concession is necessary
for the purposes of the pi'esent argument. For, if we are
satisfied that some may have still been embraced in the
Divine sympathies (His power to save being conceded), the
mind is sufficiently free from bias as that we can listen to
argument tending to prove that what may have been, really
was the case. And further, that God may have desired to
extend to some such an opportunity to repent and return
to him, and that this creation may have been intended for




148              WAR IN  IIEA VEN.
their benefit. And lastly, that the souls of men may be
of that class of fallen angels. If a real, fair, equal, and
liberal term for probation to those so circumstanced was
intended, that our true condition should, during our term
or trial, be to some extent concealed from us, is too plain
to admit of debate.
We are met here by another question, which deserves
our careful attention. If it was necessary to conceal from
the world so long their true nature and condition, why
discover it now?
To attempt a full and complete reply to this interrogatory would require more space than I think it best to
assign it in this work, as brevity is intended.
I must content myself for the present, therefore, with
offering a few general remarks, such as may be deemed
sufficient to lead the mind of the reader to a correct answer, and with but little detail.
In the first place, it will be observed that men in this
life are very unlike in various and distinguishing particulars. Some are more humble, others more vain and proud
than the average of men; some are endowed with far
greater mental capacities, and others with as much less
than the middle class; while some of all classes specified,
and of every grade in each, are naturally more inclined to
venerate and worship the Great Creator than  others.
These remarks apply with equal force to men of every age
and country of the world, and alike to Jews, Gentiles,
Christians, and barbarians.
God has, as the great apostle to the Gentiles expressed
it, "at sundry times and in divers manners," revealed Himself to men. We have the best of reasons to believe that
He has, and will, in every age, and to every individual who
is to be held answerable at the judgment, in one way or
another, made Himself, His laws, and our relations to Him
sufficiently well known, to give all a fair opportunity to
know their obligations to their Maker, and the duties
hence arising both to Him and their fellow-men, to enable
each to choose advisedly between good and evil. In the
first ages of the world, God communicated with men fre



WAR IN HEA VEN.                149
quently through the medium of angels, who visited them
and delivered their messages in person and verbally. He
also and often advised, instructed, and warned them in
dreams, visions, etc. He afterward employed the holy
prophets as a common channel through which to reveal
Himself to His probationers; by whom, also, He prepared
the way for the introduction of Messiah and the more brilliant light of His gospel.
So that it is easy to perceive how it may be that all
may have, and may have had, just that amount of light
and knowledge which God saw was necessary to give
eachl and all a fair and equal chance to avail themselves of
the benefit of their probationary term.
And the Savior assured us that: "IUnto whomsoever
much is given, of him shall much be required."-Luke 12:
48. By reference to that chapter, it may be seen that all
are to be held accountable according as each may have
had more or less of the light of revelation and other
blessings of this world conferred upon them. His gifts
are, and will be so distributed, and the rules by which His
judgments will be pronounced, so adjusted, that all will
have a fair and equal trial when that grand assize shall
come; and full and equal justice will be meted out to
every one (but tempered with much mercy) by the impartial and infallible Judge who will preside over that
august tribunal.
From the creation of the world down to the present
time, the work of revelation has, in some way, been going
on, and, as we are assured, will continue to proceed until
the final end of the world and accomplishment of all the
divine purposes for which it was made.
There are two separate and distinct classes of revelation:
One of which is called prophecy, and was intended to be
durable in its nature and general in its application, and
for the benefit of all to whom they should be made known.
The other is special, and designed only for those to whom
they were, or are made, and perhaps their immediate
families, friends, or associates to whom they should be
communicated.  The time for prophecy closed with the




150              WAR IN HEAVEN.
lives of the immediate disciples of Christ, as is generally
supposed. Of this, however, there may be difference of
opinion. Special revelations, for individual warning and
comfort, have, as the Scriptures assure us, been made from
the days of Adam to the present day, and will continue to
be made down to the close of the "Books." The prophets
often speak in figurative, sometimes in mysterious languages. This is especially true of the prophecies left of
record by our Savior himself and those of the Apocalypse.
Many of the old prophets predicted events running down
through the whole stream of time, and can never be fully
understood until they shall have been fulfilled. The New
Testament prophecies also, point to events and teach
lessons which will ever be transpiring and manifested to
men until the return to earth of their divine Author.
The angel which appeared to the God-like Daniel
(whose curiosity was no doubt excited to comprehend
more fully the secret things represented by the vision
which he saw and the words he had heard), said to him:
"But thou, 0 Daniel, shut up the words, and seal the book,
even to the time of the end, many shall run to and fro, and
knowledge shall be increased." After the appearance of the
"other two," and on hearing the great and mysterious
words which they spoke, Daniel became so anxious to
understand something more of the strange things he had
heard, that he took the liberty to ask the interpreting
angel: "0  my Lord, what shall be the end of these things?"
But he only received for answer: "Go thy way, Daniel:
for the words are closed up and sealed till the time of the
end," etc.-Daniel 12: 4, 8, 9.
From these Scriptures three sacred and pregnant facts
are distinctly taught: 1. That the prophets did not always
themselves understand the full import of the revelations
which were made to and through them. 2. That God did
not intend they should fully comprehend them. 3. That
they should be better understood in future ages, and should
stand as living oracles, teaching men more and more of
the secret things of God "till the time of the end."  That
is, to the last age of the world.




WAR IN _HEA VEVN.               151
The Savior was careful to impress it on the minds of
his disciples, that they were not fully instructed in all
things pertaining to our present state of being; and to encourage them that all the light which not only they but
others after them should need, would, in due time, and in
some way, be given them.
In Matt. 10: 26, we read: "For there is nothing covered that shall not be revealed; and hid, that shall not be
known."  See also Mark 4: 22; Luke 8: 17; and 12: 2,
3, to the same effect.
lie had reference unquestionably to the important facts
which are intended to be made known all in their proper
time, and which have already been foretold by the prophets, himself included; but which are so mysteriously
communicated, so " COVERED " Up and " HID" in symbolical
and other figurative language and dubious forms of expression, as to baffle all efforts on the part of the mere
curious to expose their true meaning.  These are the
hidden treasures, jewels of great price, etc., which are reserved for the possession of those for whose benefit they
were covered up and hid away. They are, no doubt, worth
a "great price;" more than the banker, by his business
tables, can compute.
The blessed Jesus has not left us without a friend to
whom we may look, and, looking confidently, rely upon,
for the fulfillment of his precious promise in reference to
the heavenly treasures of which he spoke, as being covered
up and hid from the sight and search of all but those for
whom they were provided and so safely stored away. He
says: " But the Comforter, which is the Holy Ghost,
whom the Father will send in my name, HE SHALL TEACH
YOU ALL THINGS, and bring all things to your remembrance,
whatsoever I have said unto you."-John 14: 26, and 16: 13.
As to how the Holy Spirit was to teach, we are not here
informed.  But we are authorized to believe that he
teaches "at sundry times and in divers manners," as God
did of old. Nor is it material by what method he imparts
his information, so that we, and all in their day, are enabled to know the sacred truths which have been with



152               WAR IN HEA FVTEN.
held from those who have gone before, and are to be found
uncovered and revealed to us and those who are to come
hereafter. Is it asked why a fact, of the fearful import of
this (if fact it be), should have been permitted to lie coneealed so long, and at this particular juncture be made
known? If so, it is sufficient, whether satisfactory or not,
to reply that:
"God works in a mysterious way
His wonders to perform."
That this is a wonderful age has escaped the observation of none but the truly blind. All mankind appear to
be under the influence of some great and general upheaval
of nature. Advance, change, and revolution seen to be
the watchwords of our era. Witness the political commotions, rebellions, wars, and revolutions which have
afflicted, not only our own unhappy country, but, in a less
or greater degree, the whole civilized' world within the
last decade.
The Christian Church, considered as one great family,
has not escaped a full share of the evils arising from the
all-pervading mania for change and universal spirit of disquiet, which has ruled and directed everything around her.
Notwithstanding all which, the rapid strides which have
been made, within the same period, in the way of scientific discoveries, inventions, and improvements in the useful arts and sciences, have been truly wonderful.
But while this is marked, and justly so, too, as an age
of advancement in science, it is equally entitled to distinction as an age of sin. "; The abomination of desolation"
appears to preside everywhere and over everything, the
Church of Christ not excepted; and infidelity is threatening to make desolate her fairest fields and greenest pastures.
Should it be a theme for wonder, therefore, if God, in
the wisdom of His pre    lce and plenitude of His grace,
should just ntow manifest to this wicked and gainsaying
generation, some one, or more, of the astounding facts
which have hitherto (although revealed) been covered and
hid from  the uninspired mind of sinful man?  This is




WAR 1N HEA TVENT.               153
emphatically the; age of reason, as well as one of general discontent and desire for change.
There may be many as good by nature as others, who
esteem the value of natural reason so highly, that they find
it impossible for them to accept as true any proposition,
although said, and with apparent truth, to be taught in the
Bible, if, as tunderstood by them, it is evidently unphilosophical and utterly unreasonable.
It may be true that other persons are now laboring
under dark clouds of doubt and uncertainty, which amount
to near the "blackness of darkness," and which arose in
the same direction of those which so benighted the writer.
And if so, it may have pleased God to raise the screen,
which excludes all but divinely approved light from our
darkened vision a little higher, and permit us to look that
much further into the things that have been concealed,
and even to read a few more lines of our own dark history.
The time may have come when more Gospel light is
necessary to effect the purposes intended in giving us this
probation. The light of revelation must correspond with
that of natural science. Evidence which may have been
sufficient for an uncultivated heathen, or ancient Jew even,
may now be wholly unsatisfactory to men who, though
possessed of a devotional cast of mind, are nevertheless,
well versed in all the learning and science usually taught
in our schools and colleges, and who, withal, have been
endowed, by that divine Being who made them, with
reasoning powers of superior order.
If that be the case, more information may be intended,
as but an act of justice to such persons, that they may be
placed under circumstances which afford them equal opportunities of faith and salvation with others who have been
less favored in respect to both natural capacity and mental
cultivation, for, "God is no respecter of persons." —Acts
10: 34.
In view of all surrounding circumstances, it may be
admitted, that in this advanced age of general learning,
it is but natural to expect that new discoveries of biblical
truth will be made; that more of the hidden riches of




154              IWAR IN fHEAVEN.
divine revelation may be brought to light. Yet it still
may be a mystery to many, why, if God intended to reflect
more light on the pathway which leads from  earth to
heaven, He did not make one of His learned Gospel ministers His instrument, by and through which to effect His
benign intention.
If asked why it was not so done, I could only answer,
I can not tell. But I can say: "One thing I know, that
whereas I was blind, now I see."  It may, nevertheless, be
true that I only "see men as trees walking." If so, Satan
has shown them to me, and he is entitled to full credit for
the delusion. But, on the other side, if I see myself and
my poor deluded fellow-men as God sees us, the glory is all
His; for I know I am entitled to none of the praise due
for such discovery.
It would not seem likely that the devil, notwithstanding
his proneness to deceive, would desire to mislead us in
this direction. What he would have to gain by it I can
not perceive.
The only effect such error can have, if error it be, is to
remove from the human mind the chief source from which
the most dangerous doubts of the truth of the Bible arise,
and to confirm the truth of the Christian religion.
If I am right then, as to the effect which the universal
acceptance of this theory would have on the mind and
conduct of men, the devil is not entitled to a tithe of the
credit heretofore accorded him for shrewdness, if he has
invented it or shall encourage its propagation. If an error
at all, it can not, as I conceive, hurt the cause of Christ in
its practical effects, but would and will, if established as
true, prove seriously damaging, not to say ruinous, to that
of the adversary.
This line of reasoning is, at least to my mind, one of the
most convincing, outside of the Bible, in support of the
theory under examination. If my views regarding it are
well founded, they will, sooner or later, as God may direct,
be generally adopted by the Christian world. And if I am
deceived as to its foundation on scriptural evidence, and
it should turn out to have been but a legitimate child of




rWAR IN HEA VEN.                      155
"fancy's dreary dream," it will speedily die a natural
death.
The devil will not advocate it, whether true or false,
because to do so could serve no purpose of his, and God
will give it no countenance if false, for He hates all manner
of falsehood and deception, and teaches nothing which is
not true.
And  if my opinion  be erroneous, even  on this vital
question, still I am not left without consolation, for it is
highly gratifying to know: 1. That if in error, I need not
fear the taunts or ridicule of my fellow-men in this life,
because none of them  have, as yet, furnished or favored a
theory which is more reasonable or scriptural. 2. I fear
not the curses of any at the judgment on this account, for
though damned they be, I can, with Macbeth, say, and in so
saying speak the truth:
" Thou canst not say I did it: never shake
Thy gory locks at me."
And, which is of more worth to me than everything beside,
Christ knows that I am innocent of wish man to mislead;
That all my aim is for his good —his dying soul to save,
Hence, on God's grace can I rely, full pardon to receive.




156                WAR IN HEAVENr.
CHAPTER XII.
The Same Contingued - Scriptural Evidences —Mosaic Account
Coltsidered —Spirit Breathed into Adam one of the Lost-Man's
Spiritual Eyes Closed and Memory Suspended —1 Cor. 15:
Considered in Connection with Mark 4 —The Spirit Passes into
the Body as the Grain of Corn into the Stalk, and so Becomes
Identified with it-That the Soul is not a Newly Created Essence, but a Fallen Angel, Revealed to St. Paul —Never Spoken
of by Christ but in Parables.
WE will now refer back to the biblical history of the creation of man, and see what we find said there as to the
soul, or vital part.
In the first chapter of Genesis, mention is made of the
creation of man in a general way; but nothing is said
there of his soul. But, in the second chapter and seventh
verse, it is said: "And the Lord God formed man of the
dust of the ground, and breathed into his nostrils the
breath of life; and man became a living soul."
Here we have the whole question in a nutshell.  What
was it that God "breathed" into Adam? It was something
which was in existence at the time it was put into him.
Nothing is said of its having been made then, as is of the
body. It must, therefore, have existed before; or, at least,
that is the legitimate inference.
Mr. Henry, in this place, says of the soul: "It takes its
rise from the breath of heaven, and is produced by it."
And again: " It takes its lodging in a house of clay, and
is the life and support of it."
Mr. Watson, under the head, Adam, and on this text,
says: "It is manifest from the history of Moses, that human nature has two essential constituent parts-the BODY,
formed out of pre-existing matter, the earth; and a LIVING




WAR IN ItEA VEN.                 157
SOUL, breathed into the body by an inspiration from God."
"Whatever was then imparted to the body of
man, already'formed,' and perfectly finished in all its
parts, was the only cause of life; and the whole tenor of
Scripture shows that this was the rational spirit itself',
which, by a law of its Creator, was incapable of death
even after the body had fallen under that penalty," meaning the penalty of death.
These authors are quoted for the purpose of showing
the most commonly received opinion as to the union but
different natures of the soul and body, and that it is not
pretended the SOUL was then created, " FORMED."
From the use of the expression, "It takes its lodging in a
house of clay," by the former, and " was incapable of death
even after the body had fallen," etc., by the latter, it is evident that they considered the soul and body as being so
perfectly separate and distinct, the one from the other, as
to be comparable to a house and its occupant. This is the
common, not to say the universally received view of the
nature of the soul and body, as related to each other, by
all who admit that the soul is immortal. It is, as I entertain no doubt, also, the correct view, as far as it goes. The
only difference between the writer and others of the class
of Henry and Watson is, that they stop here, and I proceed
a few steps further, to see what it was that God breathed
into that newly made body, and which had such wonderful
effect upon it, and I find it was a pre-existent spirit-a fellow angel!
But some doubting Thomas may ask me, Is it not possible that You are mistaken as to what it was? To that interrogatory my answer would be, I think not. And, for
further answer, I would propound this question: If it was
not that sort of spirit, what was it? And before my suspicious friend could frame an answer to that, which would
be satisfactory to himself, I could have some half dozen or
more of the same sort prepared and ready for him.
Let us now look and see what Moses says about the soul
of our Grandma Eve. But, as I am rather pressed for time
at present, reader, please excuse me, and look that up at




158'WAR ILN HEA VEN.
your leisure. And, should you fail to find it, we will take
it as granted that she had a soul; for without it she would
not have been "an help meet" for Grandpa. Her body
appears to have been made of a rib taken from Adam's
side, when he was asleep. But, should we fail to find it so
stated by Moses, we will not suppose that her soul was
made of the same rib. As well might God have made the
soul of Adam " of the dust of the ground," as that of Eve
out of one of his ribs. The rib was as much matter as the
dust, and the soul of Eve, if she had one, was as pure spirit
as was that of Adam; and, as God did not make the soul
of Adam of the same material of which he made his body,
we should not infer, in the absence of all evidence and
without reason, that he did make the soul of Eve out
of the same substance of which her body was made. Then,
what and whence was her soul, and how was she possessed
of it? I answer, it was a kindred spirit of the same origin
and nature as that which was "breathed" into Adam, and
was from the same place, or condition, taken by God, and
" breathed" into her body, as was the former into his. Is
not this the best hypothesis? If not, please, reader, give
us a better.
The word "breathed," as used to convey the idea that
man was endowed with a; living soul, is quite a suggestive
one, if we understand it as applied to one of the outcast
angels. That which is said so to have been " breathed " in,
Dr. Clark says, was, in the original, "ruach chayam," and
literally signifies the "breath of lives."
The soul is the life-the breath-the living principle of
man. It is the LIFE of our LIVES. When it is said, then,
that God " breathed into man the breath of LIVES, may we not
consider it as equivalent to having said, God breathed into
him a soul that was livinf? or, one of the living souls? I
think it amounts to about the same thing. This view
gains strength by observing the result of that breathing
"into his nostrils," which was that " man became a living
soul." A living soul! That expression requires modification. He was not all soul; for, in the nineteenth verse
of the next chapter, we learn that God said to Adam,




WAIR IN HEA VEN.                 159
"IDust thou art, and unto dust shalt thou return." The
soul was not of dust, or, as we are elsewhere informed,
liable to become dust, but was intended to live forever.
Yet both these remarks are applied to the same creature,
as one individual. By a fair and consistent rendering of
these several expressions, we will find all difficulty as to
the true intent and meaning of each entirely obviated.
The words, "and man became a living soul," may safely be
construed as if written, "and man became possessed of a
never-dying soul."  Or thus, "and the soul which was
BREATHED INTO MAN was a LIVING SPIRIT."  Then construe
the curse, "dust thou art, and unto dust shalt thou return," as applying to the body only, and perfect harmony
is secured.
The expression, "breathed into his nostrils the breath of
life," is one divinely appropriate, if we imagine that when
God had "formed" the body of Adam, and it was fully
prepared and ready for occupation, He called the spirit
elect for whom it was prepared, and bade him come and
live; that quickly he, as the caged lark, which a whole,
long, dreary winter a prisoner's life had lived, is on Mayday let loose; quick up, as thought, she darts and flies
away-high up she mounts, and higher still she goes, and
soon is lost to sight-so, too, he quits his dark Tartarian
cell, and on the wings of morn (rejoiced no less, but more,
as his cause was more great), so mounted he, and up he
fled away-away sped he-the further, faster still, till he
in Paradise arrived, and with the first drawn breath of that
new body, well and fitly made, softly, gently was, as man,
"breathed in."
What a happy change was that! But in the wisdom
and mercy of an all-wise Providence, he was not permitted to enjoy it to the full extent. His spiritual eyes were
closed, and his memory suspended. He was only able to.
know what his physical senses taught him. His astonishment, therefore, at himself and what he witnessed around
him, must have been bewildering indeed. The imagination of Milton, in his Paradise Lost, as to what he, Adam,




1;O0`WAR IN HEAVEN.
thought, and said, and did, on that interesting occasion, I
think well founded.
This may be thought but a loose rein of the imagination,
and therefore of doubtful propriety, without some evidence to justify the remark that Adam's spiritual eyes were
closed, and his memory suspended. And as this is an interesting subject of inquiry, and to some extent connected
with that now under discussion, I will pause here and give
it solme attention.
We are not so well informed as to the amount of understanding which was allowed our first parents as we are as
to that of their descendants. But from the fact that they
were subject to be, and were deceived and led into sin by
Satan, we must infer that they were of much less capacity
than was their deceiver. In fact, the brief account we
have of the transaction shows clearly that they did not
understand the nature of the threatened penalty to be
incurred by eating of the forbidden fruit. If they had
known all the consequences of their transgression and
had the power to resist the temptation (and which they
"indubitably had), it is not so much as probable that they
would have yielded to the tempter.
Without belaboring the question further as to them, it
would be safe to conclude that we are not so much unlike
them as that they should have known and remembered all
the thrilling incidents of the eventful state of being
through which they had passed.
If God had put the question to Adam: "Where wast
thou when I laid the foundations of the earth?" the day
before or after his fall, he could not have answered it any
more than Job could, as we have every reason to believe.
And we have the same grounds for believing that the
identical cause which disqualified the one from answering
that interrogatory from the Divine lips would have been
just as effectual with the other.
Job was informed in the same discourse why he could
not answer it, when he was told that "from the wicked their
light is withholden."-Job 38: 4, 15. That they were both
wicked, none will dispute. And that their light was with



WA R IN HEA VEN.               161
holden is just as clear. From the pronoun their, preceding
the word LIGHT, we can not infer less than that some light
which they had once enjoyed was referred to. For why
otherwise could it be considered "their light?"  Such passages as the following are frequently met with, both in
the Old and New  Testament Scriptures: "The Lord
openeth the eyes of the blind." —Ps. 146: 8. "In that day
shall the deaf hear the words of the book, and the eyes
of the BLIND shall see out of OBSCURITY, and out of DARKNESS."-Isa. 29: 18. "And I will bring the blind by a
way that they know not; I will lead them in paths that
they have not known: I will make DARKNESS LIGHT before
them, and crooked things straight." —Isa. 42: 16. "Let
them alone: they be BLIND LEADERS OF THE BLIND. And if
the blind lead the blind, both shall fall into the ditch."Matt. 15: 14. "And he spake a parable unto them, Can
the blind lead the blind? shall they not both fall into the
ditch?"-Luke 6: 39. To the unbelieving Jews, Paul
said: "And art confident that thou thyself art a guide of
the blind, a light of them which are in darkness." —Rom.
2: 19.
Again, of the Patriarchs, he said: "These all died in
faith, not having received the promises, but having seen
them afar off, and were persuaded of them, and embraced
them, and confessed that they were STRANGERS and PILGRIMS
on the earth.  For they that say such things declare
plainly that they seek a country. And truly, if they had
been MINDFUL of that country FROM WHENCE THEY CAME
OUT, they might have had opportunity to have returned."Heb. 11: 13-15; see Lev. 25: 23. With but few remarks
on these Scriptures I pass on.
The condition of man in this world is represented as
that of being blind. It was promised that the eyes of the
BLIND should see out of obscurity and out of DARKNESS: that
the blind should be brought by a way they know not, and
led in paths that they have not known. They were not
literally blind, and we must, therefore, receive such passages as figurative. It is most reasonable to believe that
the blindness attributed to us is a comparative one. Then




162             WAR I7~ HEA VEN.
to what is it compared? To that dazzling light which
shines about the throne of heaven?  That will not do,
for the light promised was to shine on our pathway to
that upper kingdom. -It must then refer to a light which
we have known and enjoyed ourselves. It is distinctly
stated that the Savior spoke "a parable unto them," when
he asked: "Can the blind lead the blind," etc. Then to
what is it more likely that he referred than to their own
blindness which, in some way, had resulted from their
sin? If this were our first state of being, he could not
be understood to mean that we are more blind than we
ever were before.
Men are said to become more wise as they grow older.
Again, he had reference to the blindness of the unbelieving Jews. He could not, therefore, have had reference
to a greater amount of light which they should realize in
a future state; for, from the way he denounced their
hypocrisy, unbelief, and sin, and warned them of the penalties thereof, he certainly did not refer to any celestial
light which was to be enjoyed by them hereafter.
The quotations from Paul above are very plain in their
application; indeed, I can not see how but one construction can be put upon them.  He was speaking of the
wonderful consequences of their faith, and went back so
far as to include Abel, Enoch, and Noah. It can not be
said, therefore, that he referred to any other country, which
they or their ancestors had previously occupied in this
world. They were, nevertheless, "strangers and PILGRIMS
on the earth." In what good sense could they have been
considered "strangers and pilgrims " in this world, if they
had never lived anywhere else? They were not, as he
represented them, "MINDFUL OF THAT COUNTRY FROM WHICH
THEY CAME OUT." Of what country'had Abel come out?
or Enoch, or Noah, and to which they could not easily
have returned? According to Paul, their memory of the
past had been at least suspended, and if their spiritual eyes
had not been closed, they would have seen and known
all the rugged way by which they had come on their pilgrimage. And, with the liberal offers made them, could




WAR IN f1EA VEN.                 163
easily have made their way back. Enoch, we know, and
the others we have good reason to believe, "returned"
home; and that by a much nearer and better route than
that through which they came to this "country."
In the fifteenth chapter of Corinthians, a great deal of
light is made to shine in this dark place. In verse twentytwo, the apostle says: "For as in Adam all die, even so
in Christ shall all be made alive."  The first question I
will notice here is, what is meant by the expression, "as
in Adam  all die?"  It has some valuable meaning, or it
would have found no place here. In what sense do all die in
Adam? Not in the most literal one, certainly. For if they
did, when we die we would all go into our common ancestor,
and become one with or find our home in him-die into
him; or we would have to understand that many were in
him when that letter was written, all of whom die in him.
No literal construction will do. We must look for a figurative one. On entering the search for a construction of
this singular passage, we should bear in mind that Adam
is, in some sense, spoken of by the sacred writers as the
common representative, or federal head of all our race; and
that Christ is also considered our federal head in another
sense.  The term  sleep is used by the same writer as
emblematical of death. To say that one died, or that he
fell asleep means the same thing. The present tense, also,
is sometimes used as covering the whole probationary
term of Adam and his posterity, as is evidently done by
the apostle in this instance.
Now, let us try the following figurative construction of
this text, and interpret it as though it read thus: For, as
the spirit of Adam fell asleep, and on entering his body
become as if dead to all knowledge of his responsible
situation, even so, in virtue of the redemption purchased
by Christ, shall all be quickened, and made alive to a true
sense of their condition.
If this construction be looked upon as being too liberal,
I must call to my assistance the following from the same
chapter: "36. Thou fool, that which thou sowest is not
quickened, except it die: 37. And that which thou sow



164              WAR IN HEA VEN.
est, thou sowest not that body that shall be, but bare
grain, it may chance of wheat, or of some other grain: 38.
But God giveth it a body as it hath pleased him, and TO
EVERY SEED HIS OWN BODY."
Here we have a beautiful emblem of the union of the
soul and body of man, in which is represented the necessity of the death (sleep or torpor) of the soul on entering
the body, that it may be restored to full life by the
quickening spirit and regenerating power of Christ. And
a clear revelation of the fact, that God gives to every
spirit his own body, one prepared especially for his own
use and occupation. The seed which is sown represents
the spirit, which, it is said, must die before it can be
quickened, restored to real life. The nature of the death of
the soul, on entering the body, is illustrated by the change
which a grain of corn undergoes on being sown into the
ground, vegetating and passing into a new life. The stalk
into which the life of the seed passes represents the body
of man, in which the soul lives while he tabernacles here.
And the uncertainty which exists as to whether the seed
sown will, in due season, be reproduced through a new
body (trial or probation), or whether it will blast, mildew,
or otherwise go to ruin, represents the uncertainty as to
the result of our probation.
The husbandman who prepares the ground and sowshis seed represents the God who made the world, which
is his field; and, as it requires a very great number of seed
to sow a field of wheat, "or of some other grain," we learn
that God has a like large number of spirits whom He has
promised, in Christ the Mediator, a probationary term in
this life, and who are to have bodies prepared for them.
But, as there is a point at which the emblem ceases to represent that which is emblemized, care is taken to point
out when that likeness ceases, and to guard against the
danger of leading us into error on that account. It is
well known that many seed on being sown fail to vegetate, but decompose in the earth, or are destroyed by insects, birds, etc. But, as God intends to preserve all the
"seed" he has prepared to sow in this field from loss or




WAR IN BlEA VEA.               165
destruction, before entering into a body, and having the
benefit of this life, the apostle assures us that God will
give every seed a body, " and to every seed his own body."
His seed shall not perish in the earth, but spring forth
into a " newness of life."
The apostle illustrates this matter, but in the same
figurative style, throughout the remainder of that chapter.
By a careful study of what he there says, and viewed in
this light, much may be learned on this interesting subject. To prove conclusively that I have not misconceived
that inspired apostle in this particular, I call attention in
this place to what Christ said on the same subject:
"And he said, So is the kingdom of God, as if a man
should cast seed into the ground; and should sleep, and
rise night and day, and the seed should spring and grow
up, he knoweth not how. For the earth bringeth forth
fruit of herself; first the blade, then the ear, after that the
full corn in the ear. But when the fruit is brought forth
(or ripe), immediately he putteth in the sickle, because the
harvest is come."-Mark 4: 26 to 29, inclusive.
Observe, 1. He was avowedly teaching in parables.  2.
This is not the parable of the sower, which he explained
to his disciples to mean: "the field sown is the world and
the seed is the Word of God," or the Gospel. He had both
given and explained that one, before he uttered this, as is
shown by the same chapter. 3. That he evidently intended to teach something else of importance. 4. And
that he did not expound this one as he did the other. 5.
This must, therefore, be classed with the things which are
hidden, concealed, covered up; and which he promised should,
in due season, be manifested, made known, uncovered,.,and
brought to light.
The Apostle Paul, with the permission of the Savior,
removed some, nay, nearly all the covering by which this
treasure was concealed and hidden; and St. John, in Patmos, was permitted to see both what and where it was, as
it is likely; and certainly to intimate to us so closely the
whole "secret," that by reasonable search we also could
find it.




166              WAR IJV HEA VEN.
On this subject I feel in duty bound to make a suggestion to general Bible readers, and which may strike the
mind on a first impression as decidedly strange, not to say
paradoxical, or even absurd, and I had as well do it right
here probably as anywhere else.  It is this, that the astounding fact that the soul of man (and which is the man)
is not a newly created ESSENCE, but a fallen angel, was not, so
f.x ars we are informed, fully comprehended, if conceived
at all, by any of the patriarchs, prophets, or apostles, save
Sts. Paul and John; and not by the latter, prior to his
vision in the Isle of Patmos, if then. Christ, of course,
knew all about it, and often had reference to it in his acts
and sayings, but taught it, though in various forms of
speech, yet always in parables. Paul, on his way to Damascus, had a vision; he saw a light from heaven which
shined about him, and which oppressed him so that he fell
to the earth; and he heard a voice speaking words which
overwhelmed him.  Of all that he saw and heard on that
occasion, and under circumstances so alarming, he has
informed us but little. It was enough, however, to "make
a believer" even of the mighty "Saul of Tarsus," who was
the leading champion of the persecution then so cruelly
prosecuted against the disciples of Christ. He was not
only convinced, but his towering ambition was subdued,
and he became at once as meek and humble as a little
child. He no doubt did hear " unspeakable words which it
is not lawful for man to utter."  See Acts 9: 3, et seq., and
2 Cor. 12: 4.
Notwithstanding he was not permitted to tell all he saw
and heard, he was granted the privilege of making a " rightabout-wheel," to repent of all his evil doings, seek and find
pardon, and to abandon every earthly interest, and devote
his capacity, energies, and days to the service of his Divine
Friend, who was so gracious as to forgive him. And he
was also allowed to make such references to things he then
learned, as would, in the providence of God, tend to the
increase of knowledge in the earth, as circumstances should,
from time to time, require.
It is true that intimations are thrown out, and remarks




WAR IN HEA VEN.                 167
often made by patriarchs, prophets, and other apostles,
which have reference to this great truth. But, from the
way in which it was done, it would seem that they only
spoke as the spirit gave them utterance;'and, although
they spoke truly, as they were commanded, and said just
what God intended they should say, there is no sufficient
evidence that they fully comprehended the whole scope and
intendment of all that they heard and uttered. Indeed, we
have positive proof that Daniel did not understand all that
he heard and wrote; and that Paul and John did not tell
all they knew.
Begging pardon for this digression, on the ground that
it occurred to me as best to make it, I now proceed further
to notice the parable above copied.
In what respect did the Savior intend to be understood
as comparing the "kingdom of God" to the sowing of
seed, and the reproduction of corn therefrom? I must
confess that I should find this question one hard to answer,
but for the light which he has been pleased to throw on the
subject since he propounded it for our solution. But, with
the help of what the Apostle Paul said about it, the mysteriously wonderful revelation to St. John, and the many
allusions, more or less pointed, but all in the same direction,
which are everywhere to be found both in the Old and
New Testaments, the problem has become an easy one.
He clearly meant precisely the same thing which Paul
did in first Corinthians fifteenth, as far as his parable
went; but that of his apostle, when considered altogether,
goes much further than Christ himself went; so that I
need say but little more in explication of this than simply
to refer back to what I said there. In short, I understand
the Savior as if saying to this generation: As a man
sows his seed in the ground, and it comes up and grows,
while he sleeps and wakes, night and day, he knows not
how, for the earth appears to bring forth fruit of herself,
first the blade, then the ear, and next the grain, and when
the harvest comes he cuts down and gathers his wheat
into his barn; so it is that God populates and orders His
earthly kingdom. He plants His seed, which are the souls




168              WAR INY HEA VEV.
in the bodies of mcn, although their souls and bodies
appear to grow up together, night and day, being first
little children (the blade), then infants (the ear), and after
that into mature age (the full corn in the ear), they know
not how; and when His fruit is ripe, He cuts it down and
gathers it into His garner, even as the farmer harvests his
grain.
And by which He has given us light to understand that
by His seed He intends the eternal spirit; for the probation
of which the world was created, and the body of man
"forimed."  And that our spirits, although very differently
capacitated before, are, on entering our bodies reduced to
the torpidity of mind or intellect of the little child, the
newly born babe; that it gradually expands and grows
into the advanced state of infancy (minority), and "after
that" matures into that of the adult man or woman. And
that as the Divine purposes for which we were brought
into this state of being have been accomplished as to each,
the fruit is ripe, and then Death, with his sharp scythe,
cuts down the body (the stalk), and the emancipated
spirit is wafted home to heaven or driven away into eternal darkness, as the fruit has proven good or bad.  I
have introduced this parable of the Savior, in this place,
not so much to prove the origin of the huiman soul as to
sustain the position that the spiritual eye is shut, and the
memory of the past suspended, when the soul enters the
body.
This it does successfully. Not so much by furnishing
additional reason for it, or evidence that such is the case,
however, as by showing that my construction of the fifteenth Corinthians is well founded. The figure presented
by Christ is, in substance, the same, and, so far as is necessary for this argument, identical with that of St. Paul.
They both represent the spirit given by the seed sowen, and
the passing of the seed into the stalk, by which the union
of the two is produced, and the maturity of the fruit, in
the same way, although in different words. To carry out
the simile of either, the spirit, the seed, must pass into and
through a condition which may, in parrabolical language,




WAR IN VHEA VT.                 169
very properly be indicated by the terms sleep or death. The
reason why this should have been done has already been
shown. That God has the wisdom to contrive and power
to execute such a plan, no one will deny who recognizes
the cardinal truths of Christianity.
If, then, there was good reason why some such plan
should have been adopted, and God could have done so,
and there is strong scriptural evidence that he did, we may,
in the absence of any good reason, and all proof to the
contrary, believe that such is our fearful situation in this
life.
Does it not seem wonderful that such minds as those of
Solomon, Luther, Webster, and Bascomb, to say nothing of
others, ourselves, or those we personally know, should have
been at one time as torpid, insensible, dead, as is that of the
unconscious nursling-a little babe! Strange though it
may appear, it is no less true than strange. So we all
began our earthly career. We enter this life as one passes
into a dream-a trance-and from which state we return
to sensibility slowly but gradually and regularly. And
from the foot round, we ascend the ladder of science,
higher and higher, until met by Death, whose unrelenting hand cuts the brittle cord which binds us here;
then again we " shall be as gods, knowing good and evil."
Well and truly did Job say, that God " doeth great things
past finding out; yea, and wonders without number."




170              WAR IN HEA VEtN.
CHAPTER XIII.
The same Subject Continued-Parables of Luke 15 Noticed —To
whom Addressed- The Surrounding Circumstances- Followed
by those of the Unjust Steward and of the Rich Man and Lazarus in Chapter 16-Parable of the Lost Sheep ConstruedThat of the Piece of Silver-Of the Prodigal Son-Figurative
and Literal Meaning of Days-Secret Things-Reluctance of
Man to Repent —Other Scriptures compared with these -Parables-Manner of Christ's Teaching- Care with which Opinions
on Leading Subjects should be made up- Our True Status in
this World.
BEFORE leaving this branch of the subject, it is deemed
best to call attention to a few more of such Scriptures as
bear directly upon it.
And in doing so, I call the reader's attention, in the next
place, to the parables of which the whole of the fifteenth
chapter of Luke consists. And as I have not the vanity
to think I could fill the same space with any argument of
my own which would be comparable with what the Savior
taught there, I copy the whole chapter here, that these
several parables may be read in the light reflected from
this stand-point, and, considered together, as they were
delivered by the Messiah in person:
" 1. Then drew near unto him all the publicans and sinners for to hear him.
"2. And the Pharisees and scribes murmured, saying,
This man receiveth sinners, and eateth with them.
" 3. And he spake this parable unto them, saying,
"4. What man of you having an hundred sheep, if he
lose one of them, doth not leave the ninety and nine in
the wilderness, and go after that which is lost, until he
find it?




WAR IN fHEA VEN.               171
"5. And when he hath found it, he layeth it on his
shoulders, rejoicing.
" 6. And when he cometh home, he calleth together his
friends and neighbors, saying unto them, Rejoice with me;
for I have found my sheep which was lost.
" 7. I say unto you, that likewise joy shall be in heaven
over one sinner that repenteth, more than over ninety and
nine just persons, which need no repentance.
"8. Either what woman having ten pieces of silver, if
she lose one piece, doth not light a candle, and sweep'the
house, and seek diligently till she find it?
"9. And when she hath found it, she calleth her friends
and her neighbors together, saying, Rejoice with me; for I
have found the piece which I had lost.
"10. Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.
"11. And he said, A certain man had two sons:
"12. And the younger of them said to his father, Father,
give me the portion of goods that falleth to me. And he
divided unto them his living.
"13. And not many days after, the younger son gathered
all together, and took his journey into a far country, and
there wasted his substance with riotous living.
"14. And when he had spent all, there arose a mighty
famine in that land; and he began to be in want.
"15. And he went and joined himself to a citizen of
that country; and he sent him into his fields to feed
swine.
"16. And he would fain have filled his belly with the
husks that the swine did eat: and no man gave unto him.
"17. And when he come to himself, he said, How many
hired servants of my father's have bread enough and to
spare, and I perish with hunger!
"18. I will arise and go to my father, and will say unto
him, Father, I have sinned against heaven, and before
thee,
"19. And am no more worthy to be called thy son:
make me as one of thy hired servants.
"20. And he arose, and came to his father. But when




172              WAR IN HEAVEN,
he was yet a great way off, his father saw him, and had
compassion, and ran, and fell on his neck, and kissed him.
"21. And the son said unto him, Father, I have sinned
against heaven and in thy sight, and am no more worthy
to be called thy son.
" 22. But the father said to his servants, Bring forth the
best robe, and put it on him; and put a ring on his hand,
and shoes on his feet:
"23. And bring hither the fatted calf, and kill it; and
let us eat and be merry:
"24. For this my son was dead, and is alive again; he
was lost and is found. And they began to be merry.
"25. Now his eldest son was in the field: and as he
came and drew nigh to the house, he heard music and
dancing.
" 26. And he called one of the servants, and asked what
these things meant.
"' 27. And he said unto him, Thy brother is come; and
thy father hath killed the fatted calf, because he hath
received him safe and sound.
" 28. And he was angry, and would not go in: therefore
came his father out, and entreated him.
"29. And he answering, said to his father, Lo, these
many years do I serve thee, neither transgressed I at any
time thy commandment: and yet thou never gavest me
a kid, that I might make merry with my friends:
"30. But as soon as this thy son was come, which hath
devoured thy living with harlots, thou hast killed for him
the fatted calf.
"31. And he said unto him, Son, thou art ever with
me, and all that I have is thine.
"32. It was meet that we should make merry, and be
glad: for this thy brother was dead, and is alive again;
and was lost, and is found."
Observe, 1. These parables were addressed to a mixed
multitude, consisting of scribes, Pharisees, publicans, and
sinners, as well as to his disciples. 2. That the Pharisees
had "murmured," saying: "This man receiveth sinners
and eateth with them;" and that it was in part for the




WAR IN HEA VEN.                 173
purpose of showing why he did so that they were uttered.
3. That immediately after he closed the last of these parables, he turned to his disciples and addressing them
(chapter sixteen), delivered that of the unjust steward,
and which, by the way, if I interpret it correctly, was the
most severe specimen of sarcastic irony with which I have
anywhere met. The Pharisees seem to have suspected as
much and became highly incensed, and thereupon Christ
gave them, as the only consolation he had to promise
them, as they were then acting, the parable of the rich
man and Lazarus, that they might digest the two together
at their leisure.
In the vastly different manner in which the Savior
treated his own devoted and beloved disciples and those
vain and proud Pharisees on that occasion, we have, in
juxtaposition, and in bold contrast, a striking illustration
of the love of God for the righteous on the one hand and
of His wrath against the wicked on the other.
Let us now notice these parables separately, and in the
same order in which they were delivered. I interpret
that of the lost sheep in this way: The "man" whose
sheep it is supposed was lost represents God whose creatures we all are; the " lost sheep," a rebellious spirit that was
cast out of heaven with Satan; by the "wilderness," is intended this world, into which the fallen angels were sent
and where they are pursued, and in which some of the lost
sheep are found and recovered. To give this verse (4) any
satisfactory solution, we must transpose the words "in
the," which precede " wilderness," and place them, with it,
after " and go," so as to read " and go in the wilderness."
The reason for this is obvious. A shepherd would not
be likely to leave his ninety and nine sheep in the wilderness
and go out of it to hunt the one that was lost. For this,
two reasons are apparent: 1. The sheep which had strayed
off would be more likely to wander further into the wilderness, in hunt of the flock, than to return to the fold,
as all who know anything about that animal will attest.
2. If he had supposed the lost sheep had gone off, clear
out of the wilderness, he surely would have first taken




174             TWAR IN HEA VEN.
the flock back to the fold and secured them, and
seen whether the lost one was there, and where it most
probably would have gone, if it had left the wilderness
entirely; and not left the ninety and nine there unprotected, and to take care of themselves, as best they might,
and wandered off himself somewhere (neither he nor any
one else could have imagined where) in search for the
lost one.
It is natural for us to rejoice more over an article,
although of small comparative value, which had been
lost, but which we have just found, than over others of
much greater value that have not been lost.
Note carefully the seventh verse: "I say unto you, that
likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons,
which need no repentance."
Here we have conclusive evidence that I have thus far
properly applied the figurative language employed in this
parable.
The joy which the owner of the lost sheep is represented
as feeling on finding it, represents the rejoicing which the
repentance of a sinner here causes in heaven.
But, it may be asked, what are we to understand by the
last clause, "more than over ninety and nine JUST PERSONS
which need no repentance?" The " ninety and nine " sheep
that were not lost, represent the faithful and holy angels
who did not fall away after the manner of Satan. And
they are the "JUST PERSONS which need no repentance."
I am aware that objection has been made to construing
the term "persons" as applying to the holy angels; but
I am glad to have the authority of such a man as IDr. A.
Clark to sustain me in saying that such objection is
wholly unfounded. If it does not refer to them, I ask,
in turn, to whom or to what does it apply?  I know of
no class of beings, other than men, or angels, who could
have been intended. It certainly is not applicable to
men, for the best of us, who move at all, go blundering
and stumbling along like a drunken man, and say and
do things daily of which we should (and if we are what




WAR IN HEAVEN.                  175
we ought to be, do) repent. "If we say that we have
no sin, we deceive ourselves, and the truth is not in us"
(or we are deceived as to ourselves, or else speak that
which is untrue knowingly).-1 John 1: 8. This was the
experience of that disciple whom Jesus loved, frankly confessed, when a very old man. How many of us could,
with like sincerity, say the contrary? I could not. Let
him who can, speak out, and then go read 1 Cor. 10: 12.
So it is that Jesus Christ and the angels of heaven are
made to rejoice more over one lost spirit who repents of
his folly and wickedness, and returns to the allegiance due
to God and his Christ, than over ninety and nine others
who have never gone astray.
What a beautiful illustration of that which was intended
in this view! It is perfectly symmetrical in all its parts,
and easy to be comprehended by every one. In the parable of the piece of silver, which a woman is supposed to
have lost, and after "diligent" search found again, at
which she was so overjoyed that she called in her friends
and neighbors, and asked them to rejoice with her, the
same precious truth is, in another form, impressed upon
the believer's mind. It is scarcely worth saying, this illustration being so plain, that the woman here represents
Christ himself, and the piece of silver one of the lost, whom
he came "to seek and to save."  And the "friends and
neighbors," who are called to join in celebrating the gladsome event are of the " nmorning stars (which) sang together,"
when the plan for our recovery was first perfected.
After but one brief sentence, in the way of application,
the Savior proceeded to the parable of the prodigal son:
"And he said, A certain man had two sons."  Here, God
and the whole family of heavenly angels, of whom some
apostatized and others did not, are represented by the
figure of a man having two, and only two sons. "The
younger of them " stands in the picture for those who fell.
For this, two reasons strike the mind at once: 1. They are
said to be the "younger," because they proved themselves
to have been the weaker, less stable, having suffered themselves deceived and led away from the path of duty, as the




176              WAR IN HEA VEN.
others, their elder brethren, did not.  2. They were the
lesser portion of the family-more remaining steadfast
than fell into sin. It is quite natural, therefore, that the
holy angels-the elder brethren-should warmly sympathize with their erring brothers in their horrible dilemma,
and feel to rejoice over every one who repents and receives
pardon. "IHe is coming home again!" What a joyous
time they have had up there ever since righteous Abel was
restored.
But I must not follow my own inclination here lest I
lose sight of my argument entirely, and dash off on a
theme which is so much more inviting. Reader, we too
may, if we will, realize some of that heavenly bliss which
is now but faintly conceived by our sin-clouded imagination. We may get there in time to witness the arrival of
many yet.
"Father, give me the portion of goods that falleth to
me." In this, by an appropriate allegory, we may learn
that the universal desire of young men when they first
grow up, is to become masters of their own fortunes and
builders of their own destiny. And by it we may also
learn the more valuable and glorious truth, that God's
children are all free to act for themselves; and, at the
same time, the alarming fact that we are held to strict
account for all we say and do! This solemn truth St.
Peter enforces with all his inspired ability in his second
general epistle, wherein, with other illustrations, he says:
"God spared not the angels that sinned, but cast them
down to hell (Tartarus), and delivered them into chains of
darkness, to be reserved unto judgment."
As our heavenly Father is more perfect in all His divine
attributes than are our earthly parents, so is He more
indulgent to His children as long as they observe His statutes; and to the same extent is He more strict in holding
the wayward to just account for their transgressions.
"And he divided unto him his living."  Made them, in
each case, masters of their own will, and permitted them
to go at once into the full enjoyment of the fortunes He
had in store for them, and which, in the one case, included




TVWA.R IN IEA VEN.               177
all the rich treasures of heaven; but, in the other, consisted of such worldly trash only as our earthly parents
can provide for us. What a contrast! The pictures are
none the less life-like, however different they appear, as
opposed to each other; and the original from which each
is so easily drawn is a most'apposite one to the illustrations intended.
"And not many days after the younger son gathered all
together, and took his journey into a far country, and
there wasted his substance with riotous living."  The
word day is often used by the sacred writers in a figurative sense. "One day is with the Lord as a thousand
years, and a thousand years as one day."-2 Peter 3: 8.
And it is also employed in its literal meaning at other
times. It is possible that the Savior may have used it in
this place to express both a thousand years and one of
our days. If so, in the first view it relates to the time the
fallen angels remained steadfast; and, in the second, to the
time the younger son remained under the paternal roof
after receiving his patrimony, and before "he took his
journey into a far country;" and we may infer that the
stay which, in each case, was made at home before leaving,
was as so many thousand years is to the same number of
days.  But as no definite number of days is given, and
inasmuch as some profligate young men abide at home after
receiving their outfit longer than others, we could, were
we presumptuous enough to try, arrive at no result which
would probably approximate the truth from this data, as
to how long we enjoyed the celestial bliss of a home in
heaven before we fell into sin, and were cast out into the
earth.
This pertains to the secret things which are known to
those above alone. Each "took his journey into a FAR
COUNTRY.")  Here we have the contrast again. As the earth
> further from heaven than one country of this world is
from another, so was the journey taken by the fallen angels
greater than that of the prodigal son. " And there wasted
his substance in riotous living."  The prodigal wasted his
trash, trifled it away as things of no value: even so the




178              WAR IN HEA VEN.
ungrateful soul of man underrates and trifles away the
rich treasures which Christ has purchased for him "in
riotous living."  0 how ungrateful! how unwise!
This prodigal, it seems, never became penitent on account of his wicked ways, while he was squandering his
means, nor even after his "substance" was gone, until
" there arose a mighty famine in that land." When gaunt
starvation began to stare him in the face, his pride was to,
some extent humbled, but not subdued; he would not
return to his affectionate father, whose kindness he had
so much abused, and beg his pardon, and seek shelter
again under his paternal roof. No, rather would he go
into the employ of a heathen of that country, in the most
degrading of all service, and especially to the proud Jew,
of a swine-herd! Never, until he had exhausted every
other expedient, did his pride fully give way. But when
his poor wages had proved inadequate to sustain animal
life, "and no man gave unto him " —he could not beg-" he
came to himself."  No wonder that he did!
Thus far the parallel runs smoothly along the downward
road traveled by the lost spirit and the prodigal of this
world. No sign of relenting is manifested by either until
driven to the last extremity. The rebellious spirit follows
the deceptive lead of Satan, not only until he is cast out
of heaven with him, but (so far as we are informed) until
he is overtaken by the Holy Spirit in this life, and his
utter destitution and helpless situation are so plainly revealed to him, that he is made to see that all is lost with
him, and not so much as a delusive hope is left of anything
better than death-eternal death awaiting him-unless he
humbles himself before his Father, God, confess his sins,
and seek for pardoning grace. Just as it was with the
prodigal son.
But here the parable ceases to apply to all prodigals, and
the Savior extends it to none but those who, though late,
repent before too late. To such as resist all the proffers
of mercy in this life, no consoling promise is to be found
in this parable or elsewhere in the Word of God.
Although that prodigal son, with great reluctance, re



WAR IN HEA VEN.                 179
solved to return to his father, and felt so guilty that he
would not presume to ask so much as full pardon and restoration to his favor as a son, but would be happy to get
the place of one of his hired servants, his affectionate
parent did not set so low an estimate on his own fatherly
love and forgiving spirit. " But when he was yet a great
way off his father saw him, and had compassion, and ran,
and fell on his neck, and kissed him." What a welcome
surprise to the son was that, though prodigal he had been!
The father's heart was made too glad on seeing his son
alive, whom he had mourned as dead, to prolong the unpleasant conversation about the wicked road he had
walked. He saw he was penitent, and that was enough.
Without any reply in words, he ordered the best robe put
on him, "a ring on his hand, and shoes on his feet;" that
the fatted calf be killed, and a family festival be had:
"For this my son was dead, and is alive again; he was lost
and is found." So it is with our heavenly Father. When
one of His sons, who "was dead (lost) is found," although
with great trepidation of soul, he ventures to approach Him
with sincere contrition, and asks pardon through Christ
our Redeemer, he not -only receives a welcome, which
overcomes him with a sense of gratitude, but a great rejoicing is made by the whole family of heaven " over one
sinner that repenteth."
How different is it with us in this sin-polluted world.
The only brother of this relenting son, on hearing that he
had returned to the bosom of the family, after an absence
so long that he was supposed to have been dead, so far
from rejoicing, as do our brethren in heaven when one of
us returns, when he heard the cause of the merry-making
going on in the house, positively refused to go in where
his brother was. His envy was excited; probably his
fears also, that his father might give him something. How
superlatively selfish and mean the love of money makes
some people in this world.
In what true sense was it said, "my son was dead," as
applicable to the soul of man, if he never had been alive?
All so understood it. And if it does not refer to the




180              WAR IN HEA VEN.
human soul, no one has yet (so far as I know) been able
to assign it any valuable meaning. Again, how can that
be called lost which never had a state of being more perfect than it now has? How could it be said that the soul
of man is both dead and lost, if it never had been in existence until it entered this life, and while it is now present
in the body, and advancing in knowledge and rising in
the scale of being every day? To believe that Jesus Christ
would apply such epithets to a being which never had any
other state of existence, to say the best of it, requires a
great stretch of credulity.
But to construe all these parables as applying to fallen
angels, who are now here in the form of men, and in a
state of probation, preparatory for that judgment to
which they are reserved, and nothing is more easy than
to comprehend fully all that was intended by each and all
of them, whether considered separately or together. No
satisfactory solution of the mystery in which these parables are involved having hitherto been found, and as this
rendering gives them such application as it is reasonable
to believe was intended, and is consistent with all other
Scriptures, we may safely so construe them, and should do
so, until a better application of their meaning shall be discovered. And if this is the true one, as it certainly must
be, that will never be done.
Let us now compare these views with other passages of
Scripture, and especially with some other remarks made
by the Savior, and see whether the last foothold for doubt
as to what he meant by the parable of the "lost sheep,"
the one of the " ten pieces of silver," and that of the son
who " was dead and is alive agyain; was lost and isfound,"
will not be removed. I will first call attention to a remark
which Christ made to his disciples before he delivered
these parables, and which is full of meaning and bearing
directly on this point: "Ye know  not what manner of
spirits ye are of." That was true, and not only so, but a
matter of grave import to them, or he would not have
said it, and with such emphasis as he did. HIe "rebuked
them and said, Ye know not what manner of spirit ye




WAR  IN HEA -VEN.                181
are of." —Luke 9: 55. Whatever else may have been intended by that remark, it is certainly true that he designed to put his beloved disciples on notice that there
was some important fact connected with their spirits of
which they were ignorant.
According to St. Luke, after giving them that notice,
and on another occasion, he said: "For the Son of' man
IS COME to seek and to save that which WAS LOST." —Luke
19: 10. Mark the phraseology, "IS COME," "WAS LOST."
Can anything be inferred from what he there said, less
than that he intended to inform them that he came to
seek and to save those who were lost before his advcint as
Mediator in this world?  That it will not do to say that
he had reference to our having been lost, in consequence
of Adam's fall and our descent from  him, has already
been shown. St. Matthew says our Savior spoke in parables, " That it might be fulfilled which was spoken by the
prophet, saying, I will open my mouth in parables; I will
UTTER THINGS which have been kept SECRET from the foundation of the world."-Matt. 13: 35.
It is but fair to admit that Matthew knew why it was
that Christ taught in parables, and that he informs us
correctly as to what his motive was, and that one of his
objects was to utter things which had been kept secret from
men up to that time.
Now, starting from this point, if he did not intend, by
the parables found in Luke 15, to instruct us more perfectly as to what "manner of spirit" we are possessed of
than was known to his disciples at that time, I ask, in all
reverence, what did he intend to teach by them?  He had
some motive for giving utterance to those mysterious
parables. We will not suspect that he failed of his
purpose.
To give them a literal construction, they taught nothing
new. Everybody knew then, as well as now, that if a
man should lose one out of his flock of sheep, it is usual
for him to go and hunt it up, and that he is glad when he
finds it; that a woman, who had but ten pieces of silver,
on losing one of them, would search diligently for it, and




182              WAR IN HEIA VE N.
feel proud when she had found it, no one who knows
anything of woman's care over her little treasures would
doubt; and that a profligate young man might wander off
a long way from home, fall into dissipation, and thereby
squander his property, and when no alternative is left but
go back to his father's or starve, that he will return home,
and that his father on seeing him coming should run out
to meet him, fall on his neck and kiss him, and clothe him
in his best attire, give a dining party, and call in his friends
to rejoice with him, is but natural. And that even a scion
of the Shylock species, in the form of a selfish, groveling,
penurious brother, should feel more sorrow than gladness
on his brother's return, are all things which were then and
still are well known.
That the Savior intended by these parables to teach
some important lesson, all Christians agree. What that
lesson is, has been a question of much interest among
divines, and on which a great diversity of opinion has
prevailed.  Commentators, perhaps, most generally construe those of the lost sheep and prodigal son as intended
to illustrate the love of God to man; and that of the piece
of silver as designed to impress on the mind the intrinsic
and true value of that salvation which Christ came to
purchase with his blood.
While I do not pretend to deny that valuable lessons of
that sort might have been gleaned from them, if necessary,
yet I can not believe that such was the object he had in
view at that time, or the prime motive for which they were
"uttered."  The time allotted for his ministry was quite
short. His manner was to court brevity and force of
style, and not to go over his work time and again without
effecting any improvement on what he had done already.
Nor did he teach that so mysteriously as to render it next
to impossible to understand his meaning, which he intended
to make so plain that none should fail to know what he
meant, as he did elsewhere, teach the love of God, and
the worth of the soul. If I am right in this, it is impossible that he should have intended nothing more by these
ilarables than has so been generally understood. For both




WAR IN HEA VEiN.                183
of these precious truths were Pilainly, by him, on other
occasions, taught so clearly and illustrated so forcibly, that
to have attempted to teach and explain them, in the form
of the parables referred to, would have been no better than
to " darken counsel."  And that our divine Master never did.
For proof of what I say, the following only, of the
many other passages of like clearness on these points, are
offered: "God so loved the world that he gave his only
begotten Son, that whosoever believeth in him should not
perish, but have everlasting life." —John 3: 16. There is
no proof so strong, or illustration so clear, of the love of
God to man in either of those parables, as to admit of grave
comparison with the manner in which it is manifested in
this text, and the subsequent fact of Christ's death. If
nothing more was intended to be expressed in them than
that one truth (although it towers above all others in worth
to us), no possible good could have resulted from speaking
them. The only effect would have been to mistify that
which was plain; and to believe which, would be to deny
their claim to a place in the Bible. That we must not,
can not believe, was his intention. The love of God for man,
though fallen and sinful now, is not of the "secret things,"
but is the most prominent, as well as the most precious
truth taught in the Bible; the light of which is reflected
from every page of that blessed Book, from the first of
Genesis to the last of Revelation.
Of the value of the soul's salvation, Jesus said: "What
shall it profit a man, if he shall gain the whole world, and
lose his own soul? Or what shall a man give in exchange
for his soul?"  It is not really necessary, I presume, but to
prevent possibility of error here, I remark, the last clause
quoted should be understood as if it read thus: Or what
should not a man give in exchange for his soul, if its salvation could be BOUGHT WITH A PRICE?-M-ark 8: 36, 37.
Here we are informed that one immortal soul is worth
a price, with which this world, with all her glittering show
of honor, wealth, and pleasure, is not to be compared. Is
it not utterly unreasonable to suppose, that after saying
that our blessed Redeemer compared the salvation of the




184              WAR IN.HEA VEN.
soul to the value of a piece of silver which a woman lost,
and which would not probably have paid for a night's
entertainment in the meanest hotel in all that country?
In making up an opinion as to the true intent and meaning of the Sacred Writings on any given subject, we should
diligently compare what has been said by each and every
one, and by the same teacher or writer in different places
on that subject.  It would not be safe to hazard our
eternal interests on a faith which is of sufficient importance
to control, in a good degree, the conduct of our lives, on
a mere impression, which has, although vague itself, grown
with our growth and strengthened with our strength. Nor
should we hastily form an opinion, especially on a question of the enormous dimensions of the one now under
consideration, but carefully examine everything connected
with, or bearing upon it. A conclusion arrived at with
such laborious and anxious care deserves to be called an
opinion.  Nothing short of that should be accepted as
satisfactory when relating to matters of such moment.
The writer has investigated this subject with that sort
of labor, care, and anxiety; the result of all which is, that
he has become satisfied that we are not in our original
state of being here, but in a secondary and transitory one.
That we are of the rebellious spirits which were cast out
with Satan from heaven, and that we are here on trial
undoer circumstances well adapted to that end. And that,
when we pass out of this life, we but continue in the fulfillment of the eternal career on which we entered when
first created. And, which is of more importance still, that
when we leave this world, we will be restored to the paradise of God, redeemed, regenerated, and re-admitted to
the Divine favor, when we will be as happy as before our
apostacy, or that we will be forever cast out from the presence of God and His holy angels, and doomed, by the
justice and mercy of God, to dwell eternally with devils
and danned spirits such as ourselves.
It is true, my faith is not based alone or chiefly on any
construction of the parables we have last been considering.
But I do think this great truth was that to which Christ




WAR IN' HEA VEN.                 185
had reference when he uttered them. We should remember that we are oft assured by the sacred writers, that
there are great and important facts, and in which we are interested, that we do not fully comprehend; and further, that
the IIoly Spirit is to instruct us in such truths. This he
could do in divers ways, but none would appear more consistent with the known dealings of God with us, than that
on all important matters of this sort, He should reveal them
fully through his prophets, but in such mysterious way as
to prevent their being comprehended until the time should
come when, in his providence, they should be known.
And then, let them be found only after such careful and
diligent search as that by which the piece of silver was
found. We should not forget the important truth either,
that if we are not informed of our true nature and origin,
and hence, of the full weight of the responsibilities resting upon us in this life, by the class of Scriptures relied on
to sustain this hypothesis, we are nowhere in the Bible
enlightened on this, to us a most important subject. I
had intended to present some other views which strike
my own mind with great force, and produce the Scriptures
on which they are based, under this head, but as I fear the
reader's patience is already well nigh or quite exhausted,
I decline doing so; and reserve such as seem most valuable for a place under a subsequent division, and where
they may be introduced in a connection as much, or perhaps more, to the satisfaction of the reader than if here
presented.




186               WAR IN HEA VEV.
CHAPTER XIV.
Eighth General Proposition Stated-The Relations of the Soul and
Body to each other —May Exist Separately-Samuel, Lazarus,
and others Raised from the Dead —JMiracles Considered —The
Soul is to the Body what the Operator is to a Factory-The
Angel which Appeared to St. John in Patmos —The Spirit of
one of the Older Prophets —The Spirit of Elijah the Prophet and
of John the Baptist probably the Same —Eighth Chapter of
John noticed-Soul does not Descend with the Body from Father
to Son.
PURSUANT to arrangement for the discussion of this subject, I have now reached the. eighth proposition, to-wit:
"That the bodies, not the souls, the physical, not the
spiritual part of subsequent generations, were created in
Adam." This, as will be observed, is closely allied to the
preceding proposition, and may be said to grow naturally
out of it.
If the body only of man was created when the world
was, and the soul which was sent to occupy it as a mere
tenement, was a "pre-existent spirit," a number of interesting questions arise as to the relations of the soul and
body to each other.  Some of the most prominent of
which I now proceed to notice.
First, then, attention is invited to their capacity of separate existence. Is it true that the soul and body can
exist entirely distinct and apart from each other? I answer, it is.
If my theory is well founded, it is necessarily so. For,
suppose the body of Adam to have been made, and the
whole machinery necessary to the performance of all the
functions of animal life, as well as the apartment for the
residence of the proprietor, the operator, all to have been




WAR IN HEA VEN.                  187
prepared, manufactured, and set up in perfect running
order, before the spirit entered the house of his tabernacle, and that the soul existed before that as a separate,
distinct, and rational though miserable creature, of course
they both were in existence before they were united together.
As we may conjecture, the body may not have been
brought into even animal life, but lay, as if dead, on the
ground. If that be so, yet he was in a state of existence
no less real, before animated by " the breath of life," than
he was afterward. So we find the soul and body of the
first man actually did exist altogether distinct and apart
from each other, at one time.
Let us see if we can find scriptural authority for saying,
that the essence of the body and soul is so perfectly distinct, the one from the other, that the spirit may depart
from the body and remain absent days at a time, and then
return to his late home, enter the body again, and set all
his machinery in motion, and run it as successfully as before. If we can so establish that fact, we will be enabled
to report progress in proving their capacity for separate
existence.
The first authority to which I will refer, is that found
in 1 Samuel 28.  There we learn that when King Saul was
hardly pressed by the Philistines, and in a perfect agony
of fear, and wholly at a loss as to what he should do (his
former friend and counselor, good old Samuel being dead),
as his last hope, went in disguise to the Witch of En-dor,
and tried to prevail with her to " bring me him up whom
I shall name unto thee." The woman refused, on the
ground that all who had familiar spirits had been ordered
by the king to leave the country, and she feared to exercise her black art on account of the danger to which she
would thereby expose herself. Her unknown patron having, however, given her satisfactory assurances that she
could safely grant his request, she assented.
11. "Then said the woman, Whom shall I bring up
unto thee? And he said, Bring me up Samuel." She
called him, and he arose from the dead.  When she saw




188             T7WA.R lNY I/EA VEN.
Samuel she was alarmed, and cried with a loud voice.
The King said to her, "Be not afraid."
"14. And he said unto her, What form is he of? And
she said, An old man cometh up; and he is covered with
a mantle. And Saul perceived that it was Samuel, and
he stooped with his face to the ground, and bowed himself."
"15. And Samuel said to Saul, Why hast thou disquieted me, to bring me up?"
They then proceeded with the conversation for which
he returned. How long Samuel had been dead, we are
not informed; but from the narrative of passing events,
it must have been two or three years. His body had,
probably, been kept in such way as that it had not decomposed materially. Be that, however, as it may, his body
and soul had existed apart, in some form or other, during
the time which elapsed from his death to that of his being
raised to life again, and that is sufficient for the present
purpose.
I will next refer to the case of Elijah, who raised the
son of the poor widow: 1 Kings 17: 21. "And he
stretched himself upon the child three times, and cried
unto the LoRD, and said, O Lord, my God, I pray thee, let
this child's soul come into HIM AGAIN."
"22. And the Lord heard the voice of Elijah, and the
soul of the child came into him again, and he REVIVED."
The prayer was that "this child's soul come into him
again."  The answer was: "And the soul of the child
came into him AGAIN, and HE REVIVED."
How very much like the account we have of the first
union of the soul and body of Adam. Of that it is said:
God "breathed into his nostrils the breath of life, and man
became a living soul." Suppose Moses had gone on, and
afterward said, that Adam became sick and died, and Eve
prayed and said: O Lord, my God, I pray thee let this
(man's) soul come into him again, and the soul of the
man came into him again, and he revived; would we
not have understood that the soul entered the body the
second time just as it did the first? Certainly we would.
And from the words, "and he REVIVED," we would have




WAR IN HlEA VEN.                 189
thought of nothing else but that he lived on, soul and
body together, precisely as before he died, as was the case
with the child.
But I am wandering off again. I will pause here only
to say further of this case, that it is another instance of
the soul and body existing apart. The case of Jairus'
daughter, who was raised from the dead, is another in
po'nt. Her soul and body had a separate being and reunion, after they had once been united and separated.Mark 5: 35-42.
The reader's attention is next invited to the death and
resurrection of Lazarus: John 11. He had been dead
and lain in the grave FOUR DAYS. Yet, at the bidding of
Christ, his soul returned into the body, he arose, came out
of his grave, and lived on as before his death.
Now, it will be observed that the soul of Lazarus was
as perfectly distinct from his body immediately before it
re-entered it, as was that of Adam just before entering
his body. Why could God not have made another body
for Lazarus as easily as he made that for Adam? It will
be conceded that he could have done so. Then there is
no difficulty in comprehending how it was that a spirit
which existed before Adam's body was made, could have
entered and occupied it.
And as the soul of Lazarus existed while absent from the
body, in some real and intelligent condition, or otherwise he
could not have heard and obeyed the command of Christ,
"Lazarus, come forth," we find no cause of wonder at being
told that the spirit of Adam existed in the same way before
animating his body. The death and resurrection of Christ
himself proves conclusively that the soul and body can
exist apart, and that a living spirit may animate a dead body.
But to all this it may be replied that the cases cited were
all miracles. Oh! were they? Well, I reply, the first one
of these " miracles," is said to have been wrought by "an
old woman." And what is the existence of this world, of
man, beast, and every other living creature that lives upon
it, but so many miracles? All wonderful things are miracles. Everything we see around us is, to the man of thought,




190              WAR IN HEiA VEN.
a subject for wonder and admiration.'The very bodies in
which we live, move and have our being, were said by the
Psalmist to have been "fearfully and wonderfully made."
God " worketh wonders."  It is no valid objection, therefore,
to anything which God is said to have done, or which it
appears that He did, to say that it is wonderful, miraculous,
or anything of that sort.
He has said to us: "As the heavens are higher than the
earth, so are my ways higher than your ways, and my
thoughts than your thoughts."  While everything may
appear mysterious and wonderful to us, nothing is so to Him.
The difficulty with us, in this life, is that our minds are so
beclouded, and our capacity so limited, that there are but few
things we can fully comprehend; and hence it is, that we
meet with so many wonders, mysteries, and miracles.  It is
to be hoped that a brighter day awaits us.
Whether we can understand how it is or not, there is
nothing more clearly taught in the Bible than that the soul
and body may not only exist apart, but that they can be
separated and united again just as they were before.
Indeed, it would seem that the soul could, with God's
permission, just leave his body at any time, remain absent as
long as desired, and then return, and move on as if he had
not left at all (provided his establishment has not dilapidated too much during his absence), as conveniently as the
operator of a cotton-mill can stop his machinery, close up,
and go abroad at pleasure, return at will, and fire up, raise
steam, and go to work again, precisely as before he left.
Certain it is, our Savior could have done so, for he says of
his life: " I have power to lay it down, and I have power to
take it again."-John 10: 18. It is not so with us, however,
for we are here as prisoners, and confined each within his
own cell; but he was not a sinner or prisoner, as we are, but
came and abode with us voluntarily.
That the soul can live without the body, and that after
death it is restored to an order of being far above anything conceived of while in this life, we have proof conclusive in the Bible. Passing by a great variety of passages in which this is intimated very clearly, I will call




WAR IN HEAVEN.                   191
attention to one authority only, and which is sufficient
within itself. "And I John saw these things, and heard
them. And when I had heard and seen, I fell down to
worship before the feet of the angel which showed me
these things. Then saith he unto me, See thou do it not.
for I am thy fellow servant, and of thy brethren the prophets, and of them which keep the sayings of this book:
worship God." —Rev. 22: 8, 9. The same thing is referred
to in Rev. 19: 10, where John says plainly: "I fell at his
feet to worship HIM." From this Scripture we learn: 1.
That John was deceived as to who it was that had been
talking to him. He most probably thought it was Christ
in person. 2. That it was an angel of God, one who was
admitted to the divine presence, and shared His confidence
and favor; for he says, he was sent from God, therefore,
he must have been with Him, and having been charged
with a message of so much importance, he must have had
the confidence and favor of his God. 3. That he was the
departed spirit of a man, who had served his probationary
term here, been redeemed by Jesus Christ and taken
home to heaven; for he said: "I am thy PELLOW SERVANT
and of thy brethren THE PROPHETS, and of them WHICH KEEP
the sayings of this book."  To whom but a redeemed human
soul could all these descriptions be applied? A "fellow
servant" of St. John, "and of thy brethren the prophets," as
John also was, and, at the same time, one who kept the
commandments which God gave to men. And below, in
22: 16, we read: " I, Jesus, have sent mine angel to testify unto you all these things in the clhurches."  He calls
him "mine angel."  This must have been one -whom the
Father had given Christ, as the price of that blood which
he so freely shed for our ransom.
Here is food for thought, and a feast for the soul. By
this we learn where the redeemed spirit goes after death;
that it does not sleep with the body until the judgment,
but returns at once to God, is restored to His favor, and
becomes one of the gladsome throng, who worship about
His throne while it is day and when it is night here. And
that he is permitted, yea, commissioned to return to earth,




192              TVAR iN HEAVEN.
in the capacity of a ministering angel, to instruct, warn,
and encourage the loved ones he left behind him. He is
not then shrouded in darkness, or confined to his prison,
as before; but his spiritual eyes are again opened, his ears
are unstopped, and the walls of his prison thrown down.
Then he, with others like himself, in pairs-by tenshundreds-or as many less, or more, as wish, together go,
and make the voyage of heaven, can mount on angel
wings, and soar aloft at will, through God's vast domain
of worlds; and see and hear, or from others learn, all that
has been, will be, and is transpiring here and there and
everywhere. And still the more he sees, the more he
learns, the more he loves his maker God, the happier he
becomes. Could we at all times, and in the unsuspecting
confidence in which the little child receives the fond sympathy and cheering assurances of a kindly affectionate
parent, drink into our oft desponding souls, and in full
measure, the buoyant hope and triumnphant faith which
the Word of God, as to the glorious future which awaits
us, should inspire, then could we, as did the Apostle Paul,
challenge death and the lonely grave: " 0 death, where is
thy sting? 0 grave, where is thy victory?"
Before leaving this branch of the subject, I will invite
the reader's attention to several things which have been
said, by the sacred writers, of the Prophet Elijah and
John the Baptist, and which do not seem to have attracted
the general attention of theologians.  This I do reluctantly, because I have to confess that I have not given the
subject that attention myself which its importance demands, or which is necessary to enable me to form an
opinion which is entirely satisfactory to my own mind.
The Scriptures referred to come very near amounting to proof conclusive, that the same spirit inhabited the
bodies of both; and that, therefore, as the soul is the man,
they were but one and the SAME. By reference to 2 Kings 2:
11, it will be seen that Elijah did not die, as men usually
do, but was translated, soul and body together, up into
heaven; and that Elisha, who was with him, saw him no,more.




WA R IN HEA VEN.                193
Malachi prophesied of the coming of Messiah and his
forerunner, thus: "Behold, I will send my messenger,
and he shall prepare the way before me: and the Lord,
whom ye seek, shall suddenly come to his temple, even
the messenger of the covenant, whom ye delight in; behold, he shall come, saith the Lord of hosts."
"Behold, I will send you ELIJAH THE PROPHET before the
coming of the great and dreadful day of the Lord." —Mal.
3: 1, and 4: 5.
The Jews confidently expected this prophecy would be
fulfilled by the reappearance on earth of Elijah, who had
been so translated, and that he would be the "messenger"
who should prepare the way for the Messiah. And the
supposed nonappearance of that prophet with them, before the advent of Christ, and as his forerunner or herald,
was one of the chief grounds on which they rejected the
Savior.
Of John the Baptist, the Savior said: " But what went
ye out for to see? A prophet? Yea, I say unto you, and
MORE THAN A PROPHET. For this is he, of whom it is written, Behold, I send my messenger before thy face, which
shall prepare thy way before thee. Verily, I say unto
you, Among them that are born of women, there hath not
risen a greater than John the Baptist: notwithstanding he
that is least in the kingdom of heaven is greater than he.... And, if ye will receive it, this is Elias which was
for to come."- Matt. 11: 9-14.
By reference to that chapter, it will be observed that
these remarks were made while John was in prison. After
he was beheaded, Christ, in reference to him, said further:
"And his disciples asked him, saying, Why then say the
scribes, that Elias must first come?  And Jesus answered
and said unto them, Elias truly shall first come, and restore
all things; but I say unto you, That Elias is come already,
and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer
of them. Then the disciples understood that he spake
unto them of John the Baptist."-Matt. 17: 10-13.  See




194             WAR IN IIEA VEN.
also Mark 9: 11-13. The New Testament writers always
call Elijah, "Elias," as is generally known.
The angel Gabriel, when he informed Zacharias of the
coming of John the Baptist, said of him: "For he shall
be great in the sight of the Lord, and shall drink neither
wine nor strong drink; and he shall be filed with the Holy
Ghost, even from  his mother's womb. And many of the
children of Israel shall he turn to the Lord their God.
And he shall go before him in the spirit and power of
Elias, to turn the hearts of the fathers to the children, and
the disobedient to the wisdom of the just; to make ready
a people prepared for the Lord."-Luke 1: 15-17.
"There was a man sent from  God, whose name was
John. The same came for a witness, to bear witness of
the Light, that all men through him might believe. He
was not that Light, but was sent to bear witness of that
Light."-John 1: 6-8.
These things were said of John the Baptist by others.
Now, notice what he said of himself: "There COMETH one
mightier than I AFTER ME."-Mark 1: 7. "John bare witness of him, and cried, saying, This was he of whom I
spake, He that cometh after me is preferred before me: for
he was before me."-John 1: 15. "He it is who COMING
AFTER ME is preferred before me, whose shoe's latchet I am
not worthy to unloose."-27.  "This is he of whom I
said, After me COMETH a man which is preferred before me:
for he was before me."-30. "And I knew him not: but
he that SENT ME to baptize with water, the same said unto
me, Upon whom thou shalt see the Spirit descending, and
remaining on him, the same is he which baptizeth with
the Holy Ghost."-33.
As no argument is intended here, I will, with a few
suggestions, as to the manner in which these Scriptures
strike my own mind, pass on.
Observe the peculiar phraseology of the Prophet Malachi: "Behold I will send my messenger;" and the Lord
" shall suddenly COME."  "I will send you Elijah the
prophet." If I say to my reader, I will send you my servant, agent, or messenger, he, or she, will understand me




WAR IN HEA V7E1.                 195
as promising to send one from where I am, when I send
him to where the reader is, when the messenger arrives.
The Jews knew that Elijah had been translated to heaven,
and expected he would have been sent from there to Judea.
Was not that a reasonable construction of the language
used?  St. John expressly says: "There was a man sent
from God, whose name was John." Not sent by, but from
God. If he was right, that prophecy was fulfilled to the
letter. The disciples asked the Savior: "Why then say
the scribes that Elias must first come?"  To which he
replied: "Elias is COME already."  John the Baptist said
of himself and the Savior: "Then cometh one mightier
than I after me."  "He it is who coming after me is
preferred before me."  This form  of expression is oft
repeated, as will be observed from the above quotations;
but I will not recite them all again. He, the Baptist, says
again: "I knew him not, but HE THAT SENT ME to baptize
with water, the same SAID UNTO ME," etc. By such expressions, so often met with, and applied alike to John the
forerunner and the Savior himself, as sent from God, and
one coming before, and the other coming after, it would seem
that it was intended such remarks should convey the idea
that they were not only both sent by the same divine
authority, but from the same place; and that each existed
before he was sent. Is not this the most natural inference?
But this is not all. Zacharias the prophet said, of John
the Baptist, "And he shall befilled with the Holy Ghost, even
from his mother's womb." This is very unlike the way in which
the condition of the rest of us, when we came into the world,
is described in the Bible. To say that one is filled with the
Holy Ghost from his mother's womb, is equivalent to saying
that he came into the world holy, just, and good-a child of
God; such as the angels of heaven, and as the regenerated
and translated souls of men are. What less could have been
meant?
And the Savior is reported to have said himself, of his
herald, that he was " more than a prophet," and that, " This
is Elias which was for to come."
From the reading of these Scriptures, and in fact of the




196              WAR IN HEA VEN.
whole Bible, with the exception of one, and only one, little
monosyllable, I would entertain no doubt of their spiritual
identity. There is nothing unreasonable in it; but, on the
contrary, it is easy to perceive why one who needed not
baptism, or regeneration, of which it was the sign, himself
should have been sent to introduce that ordinance, by baptizing
the Master and his immediate disciples.
Now, for that little monosyllable. In our translation of
the Bible, by some means, I know not what, the Baptist is
made, not only to deny his identity with Elijah, but to omit
saying a word about his coming in the spirit or power of the
old prophet; as it was so plainly and fully declared by others,
both that he should and had come. I refer to the circumstance, which is recorded in John 1: 19-28, of the Jews sending to inquire of him, " Who art thou?"  The messengers
who were sent reported (with divers other questions put by
them and answered by him), the following: " Art thou Elias?
And he saith, I am not."
The not, although but a very little word, becomes one of
no small significance as found here.  If it has the right to
occupy the position there assigned it, it has the power to
deny and make null and void all the authorities referred to,
as having been spoken by the prophets, the Savior, and of
him who was reported as having so answered that question.
It is not too much to say, that there is something wrong
about that report of the "Priests and Levites."  Wherein
that error lies is the point referred to, as one which I have
not investigated sufficiently to have formed an opinion which
would be worth anything to others. The truth is, I am so
well satisfied that some mistake, or omission, has been made,
either by some copyist or translator of that paragraph, that
I have cared but little to know when, or by whom it was
done.
If that not were found in a will or deed, when up for construction before a court of chancery, and surrounded by so
many, and such clearly inconsistent and contradictory clauses,
occurring both before and after that, it would tumble out, on
motion. And the chancellor would not waste time to inquire
how it got there. Nor will I. But for the benefit of those




WAR IN HEA VEN.                   197
who have the time, means, and inclination to look into it (and
it should be done), I will suggest, as a starting point, that the
error may, and most likely is to be found in the nineteenth or
twentieth verses. St. John may not have intended to say that
the report which those infidel " Priests and Levites" made
of what the Baptist said of himself, was true; but simply
wished to put on record the report which they made, or were
said to have made. Many other falsehoods, perpetrated by
the same wicked crew, were preserved for future generations
by the New Testament writers. If the difficulty lies in either
of these verses it may have arisen simply from an omission
of the translators to throw in such explanatory words as
are necessary to express the true meaning of the original
text.
To reconcile this paragraph with the whole Bible, nothing more is necessary than to insert after "And," in the
twentieth verse, the two little words, " they said," italicized
(as the translators always did such explanatory words,
when thrown in to give the true meaning by themselves),
so as to read, "And they said he confessed," etc.
If these words were found there, no doubt would be left
that Elijah and John the Baptist, although appearing at
different times, and occupying different bodies, were the
same. The only connection this question has, however,
with the argument before me, is, that the account given
of the birth of the body and origin of the spirit of John.
the Baptist, proves conclusively that his spirit was not
"created in Adam," and was not produced by or from his
(John's) parents, as his body was. And, for that purpose, it is immaterial whether he ever heard of Elijah the
prophet or not, as his spirit certainly was in being before
it " was sent" or " come" into his body.
Inasmuch as it is desired to speak of the union of the
spirit and body of Jesus Christ in another place, I pass
that interesting subject for the present, and leave my
readers to make up their own opinion or opinions, should
they differ, as to whether his spirit and body descended together from Adam through his parents.




198              CVAR IN HEA VEN.
The eighth chapter of John reflects much light on the
subject of our present inquiry.
" 23. And he said unto them, Ye are from beneath; I am
from above: ye are of this world; I am not of this world."
Here are two distinct apothegms announced, both of
himself and us; and which indicate with unerring certainty, that neither he, nor we, was, or are, in an original or
first state of existence in this life. " Ye are FROM BENEATH,"
are the words of Christ, and have meaning. " Ye are of
this world," are from the same divine source, and of like
worth.
Now, apply the first to our spirits, and the last to our
bodies, and the import of both, though grave, is plain.
The affirmations of himself, " I am from above," " I am not
of this world," apply to his own spirit and body in the
same way.
Our bodies are but fruits of ordinary and natural generation, and are, therefore (as well as our souls), like others
of this world; his body was produced by an extraordinary cause, and not as ours were: and hence, was not a
natural production " of this world."
"38. I speak that which I have seen with my Father:
and ye do that which ye have seen with your father."
"44. Ye are of your father the devil, and the lusts of
your father ye will do."
Observe, Christ compares that which he had seen with
his Father to that which the vain Jews, who were immediately addressed, had seen with their father. What could
he have meant, by what they had seen with their father
the devil?  WVe certainly see nothing with him here. One
moderately fair glimpse of that long venerated sire of ours
now, would put the most of us in a condition not to recollect much that we saw WITH HIM.
We must, therefore, conclude, that the Savior referred
to something which they had seen with him when they
were on terms more familiar (if not more agreeable) than
those existing between him and them in this world; and,
if so, then they and he existed somewhere else, and under
different relations, before they came into this life. And,




WAR IN HEA VEN.                 199
again, as their bodies were of this world, their spirits must
have had being before their bodies were born, and apart
from them. "For the love of Christ constraineth us;
because we thus judge, that if one died for all, then were
all dead: And that he died for all, that they which live
should not henceforth live unto themselves, but unto him
which died for them, and rose again." —2 Cor. 5: 14, 15.
If all of this generation for whom Christ died were " dead"
before his crucifixion, we must have lived before, as one
must live before he dies; for we were not living as human
beings then. In any other view, as he atoned for only
those who were dead then, we could claim no interest in
his salvation. And the very text quoted says, " he diedfor
all."
The preceding argument has been entirely negative, as
the reader has already observed. This is a common, and
sometimes the only way by which we can prove the truth
of a hypothesis, and is often no less satisfactory on that
account. If it has been or can be shown that the souls of
men existed before and at the time the body of Adam was
made, it follows, as a necessary sequence, that they were
not created in him. And as the Bible furnishes no account
of the creation of the souls of men, or of the angels of
heaven, but does affirm the existence of both, it is an open
question which was created first, the soul, or the body of
man; and it is one which should be examined in the light
of such facts as are recorded there, and which tend to
illustrate the one now under consideration.
There is a class of texts from which, as it would seem,
some have thought we have evidence that the souls of all
were created in Adam, and that they are procreated from
generation to generation just as are the bodies. Of such
are the following: "And the Lord appeared unto Abraham, and said, Unto thy SEED will I give this land." —Gen.
12: 7, and 35: 11, 12. "And God said unto him (Jacob), I
ain God Almighty: be fruitful and multiply; a nation and
a company of nations shall be of thee, and kings shall
comle out of thy LOINS. And the land which I gave Abrahamt and Isaac, to thee I will give it, and to thy SEED after




200               WAR IN HEA VEN.
thee will I give the land." And again, 46: 26, 27: "All
the souls that came with Jacob into Egypt, which camue
out of his LOINS, besides Jacob's sons' wives, all the SOULS
were threescore and six. And the SONS of Joseph, which
were born him in Egypt, were two SOULS: all the souls of
the house of Jacob, which came into Egypt, were threescore
and ten."  " I will set up thy SEED after thee, which shall
proceed out of thy BOWELS, and I will establish his kingdomi."-2 Sam. 7: 12. In this promise, which was made
to David, both Solomon and Jesus Christ were referred to,
as the context shows.
" The Lord hath sworn in truth unto David; he will not
turn from it; of the FRUIT OF THY BODY will I SET UPON MY
THRONE."-Ps. 132: 11.  That by seed, souls, the issue of
the loins, bowels, etc., as found in the above, and all similar
passages, the bodies and not the souls of men are intended,
I think, is too clear to require any serious argument. The
disciples of Christ, most indubitably, understood all such
expressions as applying to the body.  St. Peter said of
King David: "Therefore, being a prophet, and knowing
that God had sworn with an oath to him, that of the fruit
of his loins, ACCORDING TO THE FLESH, he would raise up Christ
to sit on his throne." Ihear St. Paul, who understood all
these things much better than we do: "Concerning his
Son Jesus Christ our Lord, which was made of the SEED of
David ACCORDING TO THE FLESH. "-Rom. 1: 3. "What shall
we then say that Abraham our father, as pertaining to the
flesh, hath found?" —Rom. 4: 1. "For I could wish that
myself were accursed from Christ for my brethren, my
kinsmen ACCORDING TO THE FLESH." —Rom. 9: 3.  (Note,
nothing is said as to whether they were his kindred ACCORDING TO THE SPIRIT, or not.) " Servants, be obedient to them
that are your masters according to the flesh."-Eph. 6: 5.
Confidently believing that no one who has heretofore
understood such Scriptures to teach that the human soul
is nothing more than a spiritual essence, emanating from
our common parents, will fail to be convinced of error in
that vital particular, on a review of them for him, or herself, I pass on, at least, for the present.




WAR IN  HEA 7EY.                  201
CHAPTER XV.
]2osaic History of Creation, both Literal and Figurative- Why it
was not Full in the Figurative Sense-Several of the Symbolical Features Noticed- Union of Soul and Body of Adam- The
Garden of Eden-Trees of Life and Death-The River Which
Watered the Garden —The Employment of Adam —But One
Rule Prescribed for His Observance — Creation of Eve -Her
Soul —The Temptation and Fall — The Shame and Fear
Thereby Produced -- The Excuses Offered — The Curse on
Satan- On Eve- On Adam- The Coats of Skins- Who Were
Present-Expulsion from Eden-The Cherubims and Flaming
Sword -Other Scriptures Prove the Account of the Creation
Figurative-A Passing Remark.
OuR ninth proposition is: "That the account given in
the Bible of the temptation and fall of man in Eden,
although literally true, is also a clear symbolical and allegorical representation of his real temptation by, and fall
with Satan in heaven." It was not the covenant plan for
the probation of man, as has already been argued, that he
should be put in possession of a full knowledge of his
nature, and of the responsibilities which rested upon him
in this life. To have so informed him, would have defeated
the very object of the creation of this world, and of giving
us a fair opportunity to repent our rebellious conduct in
heaven, and return to the service of God and His Christ.
To the accomplishment of that divine and merciful purpose, it was necessary, however, that we should know
something of ourselves, and of the importance of a strict
observance of the laws of our Creator.
That amount of light has been given to every generation
which has lived on this earth up to the present time, and
we have every reason to believe the same liberality will be




202             WVAR IN HEA VEN.
extended to all who are to come after us. And, perhaps,
in none of God's dealing with man, has His infinite wisdom
and loving kindness been so beautifully displayed and universally manifested as in the various ways in which that
heavenly light has been reflected upon the pathway of all,
whether Jew or heathen, Christian or pagan, of every age
and country, and of whatever condition, from the creation
of Adam to the present time. It is impossible to conceive
of any other way in which so many hidden things of God
could have been at once placed within the compass of
man's limited capacity, and yet done in such a way that
they could only be comprehended one by one, as his necessities should require and heaven's providences permit; and
at the same time furnishing a fruitful and profitable field
for reflection and explanation, by the cultivated and pious
mind of all ages of the world, than that by which it was
done in the symbolical and allegorical account of the creation as it is recorded in Genesis.
Of the interesting circumstances narrated in that brief
history, which present to the thinking mind subjects of
anxious inquiry as to what each is intended to represent
and teach, are the following:
1. The formation of the body of Adam, of that which
was seen, and "breathing" into that body "the breath of
life," a thing unseen, yet no less real, and of far more value
than was the visible man. 2. The planting of the "garden
eastward in Eden," so beautiful and lovely. 3. The placing
of two trees, unlike all others, in the midst of it-the tree
of life, and the tree of death. 4. The river with four
heads which flowed "out of" the garden to water it. 5.
The putting of man in the garden "to dress and keep it."
6. The command given directly by God to man in person:
"Of every tree of the garden thou mayest freely eat; but
of the tree of the knowledge of good and evil, thou shalt not
eat of it, for in the day thou eatest thereof thou shalt
surely die."  7. The causing Adam to fall into a deep sleep,
and taking from his side a rib, and "closing up the flesh
instead thereof;" and the making thatrib a woman. 8. The
manner in which the serpent deceived the woman, and




t7AR IN RIEA VEN.               203
Adam was led into sin by and with her. 9. The shame
and the fear of God caused by their sin. 10. The very
poor excuses rendered by each for their voluntary violation of the only law prescribed by their Maker. 11.
The several curses pronounced upon each. 12. The putting enmity between the serpent and the seed of the woman,
and the foretold result of it. 13. The making "coats of
skins," and clothing them therewith. 14. The driving
the man out of Eden; and, 15. The placing "at the east
end of the garden," cherubims and a flaming sword, which
turned every way to keep the way of the tree of life."
These are all so many life-like pictures, and vivid representations of man's true condition in this life, of his
original purity, present depravity, and of God's sympathy
with him even in his present fallen condition, as well as of
His wrath against the wicked. All this, and more, is represented by the divine Artist, with an unerring and skillful hand, within a space so small, and yet it contains a
perfect epitome of the whole history of our temptation
and fall in heaven, our expulsion thence, the preparation
for, and our probationary state here, and a promise to the
obedient of redemption by blood and eternal life. Well
may that work have been pronounced "very good."
In a treatise like this, nothing more can be attempted
than a brief reference to and application of the most
striking outline features of this divinely traced picture.
If I had the descriptive powers of a Shakspeare, Milton,
or anything approximate to those of either, but which I
have not, and the requisite leisure which I could devote
to the task, there is, perhaps, no labor of like magnitude
in which I would take more pleasure, than in making a
full explication and explanation of such parts of that
mysterious narrative as I think I understand. I can not,
however, attempt anything of that nature here. The very
thought of such huge undertaking reminds me of Virgil's
hyperbolical description of the wooden horse which the
Greeks led into Troy, and of St. John's vivid conception
of the enormous mass of books it would have required to




204              WAR IN HEAVEN.
contain and illustrate all our Savior taught during his
brief ministry on earth.
1. The body of Adam was "formed of the dust of the
ground." By this we are informed that even his body
was not what it once was, and that as the body of man,
that is, the material of which it was made, was elevated in
the scale of being by having been so changed, right here
the idea of an upward tendency is presented. Into the
body which had been so formed, God " breathed the breath
of life."  Here we find an inanimate body animated by
a living spirit. The body was a thing physical, substantial, but of recent formation; the soul was spiritual, invisible to the natural eye of man, and yet had the quality
of infusing life into the earthly body which it entered;
and was something which was in existence when the
body was made. Man, then, was a compound of two separate and distinct natures; one new and physical, subject to
be changed into different forms or conditions of being; the
other metaphysical, spiritual, eternal. And from the condition of the body before the soul entered it, and the wonderful change which was caused in it the moment the
spirit entered and took possession of his edifice, we learn
that the soul is the vital, the living, thinking, acting, and,
therefore, responsible part of man, as constituted by the
union of the two.
It should be remembered that Adam was not "formed"
in the garden, but outside of it, and before the preparation of the little paradise intended for him. The soul had
entered the body, and the man was fully constituted in a
place much less desirable than was his future home. The
garden was also planted "eastward in Eden."  The sun,
the fountain of light, rises in the east; it is there the first
dawn of light appears, which is soon to drive the darkness
of night away. The word Eden denotes pleasure, delight.
From this we should learn that God has something better
in store for us than the poor pleasures of this sinful life.
That He has a home prepared for us "eastward," where is
the fountain of light and perfection of life —an Eden of
spiritual pleasure-soul delight.




WAR IN HEA TVEN.                  205
3. But we are, in the next place, warned of dangers which
lie before us.  In that beautiful and lovely garden, into
which God was soon to remove Adam, there were two trees
growing, not only unlike all the surrounding shrubs, vines,
and trees, but the fruits of which were as far different in their
effects as is a life in heaven from a death in hell. So is the
pilgrim's life in this dark and mysterious world a succession
of hopes and fears. One moment our hopes are so highly
excited that we imagine we can almost see our seats ready
prepared and waiting in heaven; and the next, an ominous
doubt strikes the mind, our fears are alarmed; the spiritual
light, which but now shone so brightly above and around
us, is gone as the lightning's flash. The whole soul is overwhelmed in darkness and crushed with fears. Nothing less
than the still, small voice of the Holy Spirit: "Fear not! I
wvill rolforsake thee," could, under such trying circumstances,
save us from hopeless despair.
4. A river is often used by the sacred writers as a symbol
of eternal life; as in Rev. 22: 1 —"And he showed me a
pure river of water of life, clear as crystal, proceeding out
of the throne of God and of the Lamb."  By the river that
" went out of Eden to water the garden," is represented that
eternal life which was provided for those who were to inhabit
that beautiful and lovely place which was provided by his
Maker for Adam, and who was its first and for a time sole
occupant.
5. "And the Lord God took the man and put him into
the garden of Eden, to dress it and to keep it "-2: 15. The
business of Adam was to keep and dress the garden; although
it is not at all likely that there was any necessity for the
labor of man to support himself in that garden (for the
earth produced spontaneously an abundant supply of food
for both man and beast), yet man was not intended for, or
adapted to a wholly inactive life; but moderate exercise was
a requisite to the enjoyment of his life then as now.  And
we can conceive of no physical employment that would be
more agreeable to a man in his state, before the fall, than
that of pruning his young trees and shrubs, training his tender vines, and trimming and dressing his flower plants in the




206             TWtAR IN tEBA VENR.
cool of the morning, and again late in the evening. From the
fact that Adam, even in a state of innocence, was charged with
a duty requiring activity and care, we should learn that in no
condition of life ought we to remain idle; but that some laudable occupation is necessary to our happiness here, as well as
to our well-being hereafter. The very conformation of our
bodies and natural proclivities of our minds furnish proof
enough that we were intended by our Creator for activity,
both of body and mind. We have a work to do here, as
well as had our common father. Ile had an Eden to lose
by the violation of God's law; and we have souls to save by
the observance of His commands. Let us not be idle
or slothful in the completion of our task, lest, ere we are
ready, the night of death overtake us, and then it will be
too late.
6. No duty was required of Adam but that of making
himself happy all the time by attention to his garden. And
but one restraint was laid upon his utmost liberty to do as
he pleased, and to eat, drink, sleep, wake, work, or rest, and
to go where and return when he chose. In everything else
he was as free and unrestrained as the morning breeze which
wafted to his waking sense the cheering notes of his whole
winged band of minstrels sweet, when first they piped their
matin songs.
What more could man have asked?  What less could
God have required? For there must be a limit set, even
to the indulgence of the most innocent pleasures, or else
the appetite will cloy, and that which should be sweet will
turn to bitterness and loathing. And if a boundary is best
for him who knows but one restraint, there must be one
whose right it is to give, and another whose duty is that
law to keep. The law which was given Adam was but
little more than a piece of friendly caution and advice.
God advised him of the presence of that poison-tree and
of the danger of partaking of its deceptive fruit. There
was no threat of death as a penalty to be imposed on
Adam, by another, for eating of that fruit; but he was
simply put on notice of what would be the natural effect
of partaking of it. "In the day thou eatest thereof, thou




WAR IN HEA VEN.               207
shalt surely die," simply meant that he would die, as was
proven by what the serpent said to Eve, "Ye shall not
surely die," and which was verified. It was, however,
given and received in the nature of a law, although expressed in as mild a form as anything which could be
considered a law could have been. It was delivered directly to Adam by his Creator before man had learned to
fear, and caused no alarm when given.
The comparatively free and happy circumstances under
which man was placed in Eden, is a feeble though faithful
representation of the estate which he enjoyed in heaven
before he was led into the ways of sin and folly there.
His faith in his Creator appears to have been unwavering,
and at the same time he seems to have felt no more alarm,
or disquiet of any sort, in the immediate presence of God,
than a favorite son does in the society of his father.
7. "And the Lord God caused a deep sleep to fall upon
Adam, and he slept: and he took one of his ribs, and closed
up the flesh instead thereof; and the rib, which the Lord
God had taken from man, made he a woman, and brought
her unto the man."-Gen. 2: 21, 22. Note, Adam was in " a
deep sleep," when the rib was taken from him; sleep is an
emblem of death. When his soul entered his body, he lay as
a newly-molded lump of clay fresh from the potter's hand.
He can not be said to have been dead, for he (his body)
never had lived. When the rib was taken from him, he
lay sleeping, as if dead, and was unconscious of what was
going on until the rib had been taken from his side, the
flesh closed up, healed sound as before he fell asleep, and
had been fashioned into woman. The rib, after it was
detached from the body, of which it had been a component part, was as dead-as void of animal and spiritual
life-as is the foot or hand which has been, by the surgeon's skill, amputated from the body; or, as a bit of
butcher's beef as it hangs in the stall. Was it not?
The statement is not, that God made the woman of, or
out of the rib; but it is, "and THE RIB which the LORD GOD
had taken from man, MADE HE A WOMAN."  That is, by 1His
wise creative power God caused the rib to expand, grow




208             WAR LN7V fEA yEN.
out, and assume all the forms and qualities of which the
human frame consists, and adapted to the performance of
every function necessary for the purposes of her creation.
Here we observe that God works in ways and by means
unknown to man. We must believe that Adam was as
ignorant as any Hottentot of the means used by God in
removing his rib, healing the wound, and, by a simple
touch of his miraculous power, causing a single rib of his
to bound up in a twinkling of the eye, and stand erect
before him-a full grown and mature woman-in form
and feature far excelling himself, and clad in the witching
charms of maiden loveliness.
No human eye has been permitted to witness the entrance of the soul into the body, and observe the effects of
that union. When Adam was made, there were none to
see and scrutinize the process by which his earthly man
was converted into a living, thinking, active creature;
when Eve was made he was in "a a deep sleep," and saw, or
knew nothing of it. And from then till now, no one has
-been allowed to know anything more of how that myste-:rious union is effected, or at what moment it is done, than
what we can learn from the Sacred Scriptures, and observation, guided by human reason thereon.
It is a fact worth serious consideration, that not a word'is said in the Mosaic history about the soul of Eve.
Whether she had one, if she had, what was it, whence it
came, when and at what stage of the process of her formation and maturity it took possession of her body-  all
these, and other matters of interest connected with the
miraculous manner of her creation, are left by the sacred
historian wrapped in Egyptian darkness. This was most
assuredly done for a purpose. Then why were we left in
utter ignorance concerning a matter of so much value to
ourselves?  There is a good and sufficient reason why
that delicate matter was left untold. If all had been revealed, the whole object of our creation would have failed,.as has already been shown; and even if a vague or delphic
account had been recorded, as toforming the body of Eve,.and breathing into it the breath of LIFE, whereby she "became




WhAR IN HEAVEN.                 209
a living soul," as was done in the case of Adam, a clue, a
starting point, would have been given-a dark lantern
furnished the curious adventurer, by and from the help
of which he could have groped his way around and
through the dark aisles, and up the devious stairways of
revelation, and thus have entered the secret chamber
wherein the hidden things of God are kept concealed,
much sooner than it was intended man should know the
true character and origin of his own soul.
The soul being a pre-existent spirit, of course no account could have been given of its creation when her
body was; and if the historian had particularized the circumstances with the same and no more distinctness than he
did as to the formation of Adam-something in this way:
"' And the Lord God formed (the woman of the rib, which he
took from the side of man) and breathed into (her) nostrils
the breath of life, and (woman also) became a living soul;"
a great deal more light would have been reflected on that
which is involved in so much darkness and uncertainty.
Three distinct facts would thereby have been revealed
that were left concealed: 1. That Eve had a soul as well as
Adam. 2. That it was not made of the same material of
which her body was "formed;" and, 3. That her soul, as
that of Adam, was some spiritual essence which existed
before. But some one may inquire, was not her soul
made of the same rib of which her body was made? To
that question I should reply, I guess not! The rib was
but a dead bone, as remarked already. Adam had but
one soul ("so far as we are informed"), and that was a
spirit which was breathed into his body. If that had
gone out of him with the rib, he would have been (minus
a rib), just as he was before his spirit animated his body.
It will hardly be insisted that the soul is divisible as is the
body, and that a small portion of the soul remained in the rib,
and was made a whole one as the rib became a whole
body. If a part of the soul of Adam was in the rib when
taken from the body, sufficient to have become a whole
soul as the rib became a whole body, then the soul and
body are so commingled and identified that neither could




210              WAR ILV HEA VEN.
exist without nor survive the other; and, therefore, the
soul dies with the body, and is shown not to be immortal,
as we have hitherto been informed that it was. Too
many absurdities follow such a hypothesis to justify the
argument of it further.
From the fact alone, that nothing is said about the soul
of Eve, we have very good reason to believe that it was
not made then. For a clear, though short history of
the origin of her body having been given, and that being
of so much more comparative worth than was her body, it
would be indeed wonderful, if it was made at the same
time, that nothing should have been said about it; as we
can, in that case, conceive of no reason why there should
have been any concealment of the fact that the soul was
made, or how, or of what it was made.
The most reasonable inference, from a view of all that
is said of the creation of our first parents, is that the facts
connected with the creation of Eve are correctly narrated
so far as they were different from those relating to the
creation of Adam, and that nothing further is said about
it, because they were, in all other respects, the same in
both cases. If I am right in coming to this natural conclusion, it follows, as a matter of course, that her spirit
was 1" breathed" into her, just as Adam's was into him, and
that they were both of the same class of spirits. That, I
have no doubt, is the true solution of the whole problem.
And having noticed this subject partially under another
head, I will pass on.
8. In the third chapter we have an account of the temptation and fall of man. Now, reader, get your Bible and
read that chapter, then read Rev. 12, and compare the
two carefully together, and see if each does not reflect the
light of the other, as certainly as the mirror reflects the
general contour of your own face. The style of both is
chiefly allegorical. I have already explained the figures
used in Rev. 12, and will now offer a few remarks in explanation of this, and but few, as I think a mere suggestion that they both point with magnetic certainty to the
same events will be found sufficient.




WAR IN HEAVEN.                   211
Dr. A. Clarke speaks of this as one of the most difficult
things in the whole of the Sacred Writings to understand,
and says: " The whole account is either a simple narrative
of facts, or it is an allegory."  I am satisfied that it is both
together.
There is no sufficient reason to disbelieve that the whole
narrative is literally true; nor is there any, why we should
not believe it true, in an allegorical sense, as applying to
another transaction with which the one recorded was intimately connected, and, in fact, out of which this grew.
As already remarked, there was perhaps no other way in
which the original transgression of Satan, and of man
under his influence, could have been recorded so as to
have served all the purposes for which this figurative
account was intended.
What sort of an animal it was that appeared in Eden
and held that conversation with Eve, is a question about
which the most learned commentators have failed to agree;
but, so far as I know, there is no difference of opinion between them as to who or what was the moving cause,
and intelligent actor in the matter. The same circumstance has been referred to so often by the sacred writers
and by our Savior himself, and all pointing directly to
Satan as the real deceiver, no matter in what form he
appeared on that occasion, that we have no reason to doubt
his being the party described as the "serpent."
We have here, then, as in Revelation the same deceiver
identified as Satan-that "decceiveth the whole world."
It has been shown satisfactorily (to myself at least), that
the fallen angels were the parties deceived by him in
heaven, and that the spirits of men are of the same; and
that they were again made his dupes here, and are now
the sufferers for having followed him.
The deceptive.means used were the same in both instances. It was not done by direct falsehood alone, if at
all, but by misrepresentations of that which was, in a certain sense, true, and by a suppression of truth. Eve, no
doubt, had believed that, if she ate of that fruit, the consequence would be that she would die a natural death.




212              WAR IN HEA YEN.
Satan told her that was not so, but that by eating of it she
and her husband would become "as gods, knowing good
and evil."  That proved literally true. They did become
" as gods, knowing good and evil," but at the same time they
violated the law of God, and subjected themselves to a
spiritual and eternal death, which was, beyond all comparison, worse than the death she had feared. Satan
knew well what God meant by His remark, that " in the
day thou eatest thereof, thou shalt surely die;" but he
carefully suppressed that truth. If he had told her all he
knew of the sad consequences of what he encouraged her
to do, he would have failed of his purposes most signally.
So would he have failed to have deceived and misled the
holy angels in heaven, if they could have foreseen the
fatal result to themselves of their folly and wickedness in
following his lead.
He deceived Eve by flattery, and appeals to her pride
and vanity: "Your eyes shall be opened; and ye shall be
as gods," said he. That was a thing highly gratifying to
her pride, and very desirable food for her vanity. She
was, doubtless, wonderfully well pleased with the idea of
being so much elevated in the scale of being. That was
a weak point at which to assail a woman. Many, very
many of her daughters have been, by the same enemy,
deceived and led down to perdition by the same kind of
flattery. Adam was, in part, influenced by the same deceptive assurances; but was also, as the account justifies
us in believing, very much controlled by his devotion to
his wife. He, too, thought a literal death would result
from eating the fruit of that tree, but suspected nothing
worse; and on being informed that Eve had already partaken of it, he expected she would die, and without her
life had but few charms for him, and probably he would
have preferred a physical death to the grief which the loss
of his companion would have brought on himself.
The same cause-pride, vanity, and consequent envyled to the rebellion of Satan and his angels in heaven, as
it is purposed to show hereafter.
The parties concerned as deceiver and deceived, both in




WAR IN.HEA VEN.                213
Eden and in heaven, were the same; the artful practices
were the same, and the consequences were, in an allegorical sense, the same, as will appear presently.
9. In the shame and fear produced on the minds of
Adam and Eve, we have proof that what Satan told Eve
would be the consequence of eating the forbidden fruit
was true. Their eyes were opened and they became as
gods (beings superior to themselves), "knowing good and
evil."  They saw their nakedness-helpless condition;
knowing they had done wrong, they feared the wrath of
God. They had enjoyed all the felicity of familiar intercourse with their Maker. They loved and revered Him
as their creator, benefactor, and friend; HIe had loved them
as the creatures of His power and the objects of His favor.
They had known "good" with Him in heaven, they then
knew a little of the "evil" of sin. " They sewed fig leaves
together and made themselves aprons."  What a shallow device to hide them from the ALL-SEEING EYE! It may be,
that some of us may, even now, be trying to hide from
the vengeance of an angry God behind aprons of Jig leaves
-the name Christian-when our hearts are far firom Christ.
What beautiful emblems we have here!
10. The excuse rendered by our venerable grandfather
was but poor, I admit; but it was, manly, honorable,
and highly creditable to himself; and at the same time, he
made no disparaging reflection on the conduct of Eve.
When called to account for his violation of the command
of God, he owned up like a man, and told the truth, to
the shame of the devil: "The woman whom thou gavest
to be with me, she gave me of the tree, and I DID EAT."
And poor old mother Eve, in that trying moment of her
checkered life, sustained herself quite as well: " The serpent beguiled me, and I did eat." That was the truth, the
whole truth, and nothing but the truth. When held to
account by Michael in heaven for their rebellion against
the laws of Jehovah God, they had, doubtless, similar but
no better apologies to offer. It is easy to conceive the
analogy between the two cases, but impossible for us now
to know all that occurred there.




214               WAR IN HEA VEN.
Notwithstanding their honesty and frankness, we can
but see that they were not only alarmed, but they were
humble, penitent, and believing. They were just in that condition required by Christ of us all, when ministering in
person with us, in order to receive pardon and be restored
to eternal life.  They believed, confessed, and repented.
When Christ witnessed the afflictions of the family and
friends of departed Lazarus on account of his death, it is
said he "wept."  And, if clothed with a body capable of
generating tears, when he saw the deep contrition and
anguish of soul evinced by that unhappy pair, on that evermemorable morning in Eden, he then, too, would have
"wept!"  Do not say I err in this, because they were
driven out of Eden and punished with the curse after that.
It is true they were punished after that, but it is as certain
as that the Bible is true, that they were not punished for
that, after that sad and solemn interview. Their punishutent for that sin was already sufficient. Tell me not that
our Redeemer, who had already undertaken our redemption at the cost of his own life and blood, and whose
arrangements had then been made for the execution of his
benign purposes, and on account of which he was there
on the morning of that eventful day, felt no sympathy on
that occasion for those he loved so well. He had the
power to forgive, and I entertain no doubt but he did
freely forgive them. Hie knew all and pitied their blind
and ruined condition.
He knew them long, had known them well;
He knew them in their purer state,
And knew them in their fall.
He pitied them, who, once so great,
By Satan led to their sad fate,
So humbled had become.
No, reader, they were not further punished for that
transgression.  That was but a symbolical representation
of the real sin for which they and we were all to answer.
11. "And the Lord God said unto the serpent, Because
thou hast done this, thou art cursed above all cattle, and
above every beast of the field; upon thy belly shalt thou




WAR IN HEA VEN.                 215
go, and dust shalt thou eat all the days of thy life," etc.:Gen. 3: 14. A pretty severe pena'ly was that, even on the
devil, by the way, if for but one day's work! This verse is
a pure allegory. By the serpent, Satan was intended; by
that which he had then done, his deceptions and revolt in
heaven are represented. He was cursed above all "cattle
and beasts of the field; the cattle and beasts here stand for
the others who were involved in that transgression with
him; and, as he was to be punished more than any other,
we are to understand that he was the most guilty. His
humiliated condition is represented as that of one who
must crawl upon the ground and eat dirt all his life.
" What afcfall was there, my countrymen!"
The woman, having first yielded to the tempter, was
cursed the more severely; her sorrows should be multiplied (made many), and especially should she sorrow on
account of her children. IHer fondness for her husband
should be so binding that she could not break away from
him, and yet, as the tyrant rules his slave, so could he, at
will, "rule over" her. Woman, being deeply involved in
the heavenly rebellion, was required to perform the duties
of a painful office, which became nlecessary to the work of
redemption.  Adam, although acting, to some extent,
under the influence of Eve, is evidently treated as the
party most responsible, and the head of his race. It was
for his sake that the ground was cursed. And in sorrow,
heavy drudgery, and the consequent sweat of his face, he
was doomed to procure his food while he should live; and
that, in fine, he should die, and his body molder away, and
become as the dust of which it was made. In that, he was
informed that he was but a sojourner here; yet from
whence he came, and whither he should go, he appears to
have been left in total darkness.
12. " And I will put enmity between thee and the woman,
and between thy seed and her seed; it shall bruise thy
head, and thou shalt bruise his heel." The most valuable
lesson taught by this verse, as is most likely, is that which
is generally considered its full meaning. I have nothing
to do in this place, therefore, more than to offer another;




216             TWAR IN HIEA VEN.
and it is one which I am well satisfied was purposely included also. It is this, that by the seed of the woman bruising the serpent's head, and the serpent bruising his heel, is
meant that those who repent their folly and wickedness
in being seduced by the cunning and deceptive devices of
Satan, and their participation with him in that " War in
Hearen," and return to Christ in this world, will curse that
wise but wicked head of his for having so deceived them;
and that, in turn, Satan will curse the heel of him who
owns he was deceived, and flies away to Christ for pardon,
and salvation too, on meeting with him here.
13. "Unto Adam also and to his wife did the LoaD God
make coats of skins, and clothed them." —21. It will be
observed that the name Lord, as printed in our Bible, is
sometimes, as here, expressed in small capital letters, to
denote the fact that in the original it is Jehovah, and that
by the expression " Jehovah God," the Father is intended
and not the Son. We are elsewhere informed by the
Sacred Writers that this world was made by the Son, who
was, for that purpose, sent by the Father, and clothed with
His wisdom and power.
The language used here is " the LORD God made coats," etc.
We must, therefore, look for some other than a literal rendering of this passage; for if God the Father made nothing
else here, by his own immediate act, we will inu  do the
sacred historian the injustice to charge him with saying,
that he did so make those " coats of shins."  If, then, the
most literal construction is not to be accepted as the true one,
we should next look for the most reasonable one that consists with the text. What is that? It is, that I-le who made
tihe world and man, made the " coats of skins" also; and that
Ile made them precisely as He did other work of a similar
nature. Then, how was that? By the agency of man; as
he wrote His Book, and baptized those who became His
followers. All that can be fairly inferred from this Scripture
is, that God endowed Adam and Eve with the capacity and
skill to prepare for themselves that particular clothing; bade
them do so, and they obeyed His command, and made them.
If they were so made, it was properly and truthfully said that




WAR IN HEATVEN.                  217
the " LORD God made them." It was done in virtue of HIis
wisdom and power, by His creatures, whom He had a right
to use as His servants, and in obedience to His command.
And, " what one does by the agency of another he does by himself."
I have digressed from my line of illustration to relieve this
passage of a very unfair criticism, to which it has been subjected; and I beg pardon of the reader for having done so,
and return:
To procure the skins, of which to make the "coats," the
animals whose skins were to be used must have been slain,
and the skins taken off for that purpose. For, it will be
remembered, that before that time no flesh had been used
for food by man or beast. To have killed and skinned the
animals, blood must have been shed. "It is the blood that
maketh an atonement for the soul."-Lev. 17: 11. "And
without shedding of blood is no remission."-Heb. 9: 22.
Here, then, we have a beautiful symbolical representation of
the redemption of man by the shedding of the blood of
Christ; and by whose immediate order the blood was shed,
to procure a covering for the sin-smitten bodies of Adam and
Eve. As their bodies were covered, and their shame concealed, by the shedding of the blood of beasts, so were their
souls to be covered and their sins atoned by the shedding of
the blood of the God who made them; and that, also, by his
own free will and consent, as the blood by which it was
symbolized was shed.
The nakedness of man, when first created, represents the
nakedness of the soul. By reason of transgression he had
been stripped of that " white robe " in which, as a holy angel,
he had been clothed in heaven, and driven down to earth,
poor, blind, and naked. And before he can be permitted to
return, his sins must be expiated, and his soul reclothed as
before. All this our gracious Redeemer undertook to do
for those who might prove themselves worthy of pardon on
his liberal terms. He has made the sacrifice for sin, and has
promised to provide each a robe of righteousness; that is, to
give them (the sons of Satan) power to become the sons of God,
who come to him as directed.
14. "And the Lord God said, Behold, the man is become




218              WAR IN HEAVEN.
as ONE OF US, to know good and evil." —22. Enough is said,
in this place, to awaken anxious desire to know more; but
we are not permitted fully to gratify such a wish, although
it is a laudable one, or it would not have been excited on purpose, as it was evidently done. How many, and who were
they that witnessed this, the most melancholy scene of the
whole tragedy? Christ, our best Jriend, was there we know;
and that others were with him we know; and they must
have been our friends and sympathizers also, or he would
not have allowed them to be present.
The number may have been large, yet Adam and Eve not
so much as suspected the presence of any, save him who
made himself visible to them. The common notion of the
three persons constituting the Godhead, and no other, being
present, and conducting the conversation, will not do. If
no other rational being, and capable of talking, was there,
on that idea of the unity of the Godhead, all that was said
amounted to no more than a soliloquy. And to assume that
as true would involve a degree of irreverence sufficient to
shock the moral sense of all but the atheist. The most
agreeable inference to ourselves, and one which is probably
as well sustained by the facts narrated as any other, is, that
many of our old friends and boon compinions were there by
permission, possibly on invitation, to witness that painfully
interesting ceremony.
" So, he drove out the man " from Eden, as " he was cast out
into the earth " at first.-Gen. 3: 24; Rev. 12: 9. That the
Mosaic account of the temptation and fall of Adam  in
Eden, and of his having been driven out into the world at
large, is the antitype of his temptation and fall in heaven
and of his being " cast out into the earth " is, to my mind, so
self-evident, that I must think nothing more is necessary
than to call the attention of others to the striking analogies which run all fours clear through both narratives, to
satisfy them that such is the fact.
In the case typified, Satan stands at the head of the picture, as the great leader as well as the prime mover in the
transgression; just so he stands in the antitype, as the
moving cause and chief offender in the fall of Adam. In




WAR I  ITrEA VEN.               219.
the first case, it is said that Satan'was cast out, and his
angels were cast out WITH HIM; so, in the other, he was
punished first, and, beyond all comparison, the most
severely; then the others received their several sentences
in the order of their transgression. Again, in both cases,
strong intimations are given that the sufferers with Satan
in his sinful ways and deceptive practices are to be offered
pardon and restoration; but no such encouraging promises
are, in either instance, extended to him. And the same
Michael, who drove Satan and his followers out of heaven,
met with him and them again in Eden, is the friend who
was to purchase (and in the same way) redemption for
those whom he was, in both instances, and, at the same
time, punishing.
15. "And he placed at the east of the garden of Eden
cherubims and a flaming sword, which turned every way,
to keep the way of the tree of life."  By "cherubims and
a flaming sword," we are to understand a strong guard of
mighty angels, who were stationed at the east of Eden to
guard the way, that is, prevent any access to the tree of
life. The angels so armed are emblematical of the
Almighty Power, which prevents the return of any who
were pimished by being "cast out" of heaven, without
the permission of Him who drove them  away from His
divine presence. Observe, the guard was not placed at or
around the tree of life, which would have been sufficient
to prevent any improper use of the fruit by any one; but
it was placed at the east side of the garden, that the outcast should not re-enter the garden for any purpose, without pardon and leave to do so. That the garden of Eden
is an emblem of the Paradise of God-the happy place
prepared for the redeemed of earth-is generally, if not
universally, conceded.
From the fact a strong guard was stationed to prevent
the banished from a present return to the sacred spot
where the living tree grew, it is manifest that at some
future time, they or some others were to enjoy the privilege of entering the garden and partaking of the fruit of
that life-giving tree; for if not so, the tree itself would




220              WAR IN HEA VEN.
have been of no more value, and it being much more convenient to have killed the tree (as was done in the case of
the barren, and therefore worthless, fig tree), than to have
kept a perpetual guard to prevent the use of the fruit, the
tree itself would have been instantly killed, and the guard
relieved of a most irksome duty.
That there was something figurative in the Mosaic account of the creation and fall of Adam, the Apostle Paul
puts beyond a doubt.
He says: "Wherefore, as by one man sin entered into
the world, and death by sin; and so death passed upon all
men, for that all have sinned." —Rom. 5: 12. And in the
fourteenth he continues: "Nevertheless death reigned
from Adam to Moses, even over them that had not sinned
after the similitude of Adam's transgression, who is the
figure of him that was to come."
In 1 Ccr. 15: 21, 22, he, says: "For since by man came
death, by man came also the resurrection of the dead. For
as in Adam all die, even so in Christ shall all be made
alive."  He says further of the figurative language of the
Old Testament Scriptures, in reference to the two sons of
Abraham, one of a bond, and the other of a free woman:
"Which things are an allegory: for these are the two covenants; the one from the Mount Sinai, which gendereth
to bondage, which is Agar. For this Agar is Mount Sinai
in Arabia, and answereth to Jerusalem which now is, and
is in bondage with her children. But Jerusalem which is
above is free, WHICH IS THE MOTHER OF US ALL."-Gal. 4: 24,
25, 26.  These several passages from  St. Paul are presented together so that the reader will, seeing their drift,
gather the true import without the necessity of any lengthy
comment in the way of application here. This course is
the more desirable, as I may have occasion to refer to the
subject again in comparing this theory with others.
Observe, 1. He says: "And so death passed upon all
men, for that afl men have sinned;" and again: "iDeath
reigned from Adam to Moses, even over them that had
not sinned after the similitude of Adam's transgression,
who is the figure of him that was to come." Here we are




WAR IN HEA1 VYEN.                221
told with sufficient clearness, that Adam's case is a figurative one; that all have not sinned as he did, in eating the
forbidden fruit, yet that we all have sinned.
2. He represents Adam as a type of Christ, and each as
a representative head of a class. Adam, as the figurative
head of the dead, and Christ that of the living, and says:
"As in Adam all die, even so in Christ SHALL ALL BE MADE
ALIVE." That is to say, as the spirit of Adam, on entering
his body, became as dead, so, or to the same extent, " all
die" who come into the world, and even so in Christ shall
all be made alive," meaning, that in virtue of his power, or
by him, all shall be restored to rationality, capacity to
think and act for themselves as responsible creatures, or,
as better expressed, become "as gods, knoiwing qood and
evil," and, in fine, be made alive, or to live again, as creatures possessing the same degree of intelligence as before
each came into this life. Then, indeed, will Christ have
restored all things, and left all in as good condition as they
were before he brought them into this state of being, and
whether they accept or reject the salvation which he has
purchased for them.
3. In Gal. 4, the apostle construes the Mosaic account
of Isaac and Ishmael as intended, figuratively, to represent
the same classes, and as in the same relation, although by
a different figure, and then proceeds to say: " Which things
are an allegory, for these are the two covenants" (or represent the two covenants), as quoted above.  He then
draws another, of the same import, from Hagar, the
mother of Ishmael, and Mount Sinai (from which the two
tables of stone were taken on which the law was written),
and says that Mount Sinai " answereth to Jerusalem which
now is, and is in bondage with her children." He evidently intended to represent the Jewish city of Jerusalem,
which was then in bondage, as an emblem of the holy city
of God which is free, "the mother" who cast us off; and
the place where the covenant for the redemption of man
was made, and of the "_New Jerusalem" which St. John
saw "coming down from God out of heaven," and which
should have "many more children" than their then present




222              TVAR IN BEA  XEN.
city. For her family is to embrace all the redeemed, both
of the bond and of the free woman. Compare this allegory
of his, and the letter of which it is a part, with Isa. 54,
from which he quotes, and Rev. 21: 2. Those who are
elsewhere indicated by such terms as dead or living, he
represents in this place as the bond or the free, and which
are but different symbolical representations of the same
condition of beings.
He does, too, in this place distinctly say, as I should remark before passing away, that "' Jerusalem which is above
is free, which is the mother of us all."
That England should be called the mother of a man who
was born and raised there, although he had afterward emigrated to France, America, or some other foreign country,
and still remains abroad, is natural and common; but how
it can truly be said that Jerusalem, the celestial city of
God, "is the MOTHER Of us all," IF wE WERE NEVER THERE, I
am free to confess, I can not comprehend.  I, therefore,
must leave my readers, who believe we were made as entirely new creatures in this world, to investigate this matter for themselves, and, if possible, reconcile this Scripture
with the truth on some other hypothesis.




WAR IN HlEA VEN.                  223
CHAPTER XVI.
Tenth and Last General Proposition Stated-The World not Destroyed, but Renewed at the Judgment-The Precise Time Concealed, and Why —Devils and Mien All Judged Together —The
Ungodly Prosper in the World —The Righteous are Punished
Here — Necessity for Future Retribution —But Two Classes
Formed After Judgment — Various Questions Asked-A Story
and a Moral —Christ Able to Save All —Willing to Save the
Penitent and Faithful- Which the Most Wicked, Angels when
They Fell, or Men?
I HAVE now reached my tenth and last proposition, to-wit:
"That this arrangement will be continued until all who
were embraced in that divine antemundane covenant have,
or shall have had, a probationary term here. Then will
come the final judgment; when all will be restored to
their primeval favor with God, or doomed to that final
punishment which is due for individual sin by each committed."
This head admits of subdivision into three parts: 1. As
to the duration of our race, under present circumstances,
on earth. 2. That there will be a general judgment, before which all men and devils will be brought. 3. That a
final separation will then be made between those who return to Christ and live, and those who reject his salvation
and die. All of which have been, to some extent, anticipated in the preceding pages of this work, or follow as
natural and necessary consequences of facts and arguments
already presented.
If it be true, "That pursuant to that divine covenant,
and for the purpose of carrying it into effect, this world
was created or adapted to its present use, and God made
man and placed him here for probation, "as shown under




224              ITWAR IN HEA VEN.
the sixth general division, it follows, as a necessary sequence, that it must be preserved until the object for which
it was made shall have been accomplished. No further
evidence or argument is deemed necessary to establish this
branch of our present proposition.
That, at the judgment, there will be a destruction of every
perishing creature, both animate and inanimate, which
may be found here at the time, the Scriptures fully assure
us, and so plainly, that I do not think it best to trouble the
reader here with any discussion of that subject.  If the
world was created out of pre-existent matter, or rather of
that which existed before, but in a different form, as modern scientific discoveries prove very satisfactorily was the
case, it would not follow that the matter of which it consists should be destroyed, in order to verify all that is said
about the burning, destroying, etc., of this world at the
judgment. It is far more reasonable and consistent with
the truth of the Bible, to believe that God will then " make,all things new," as it is said he will (Rev. 21: 5). What
new form earth will assume, what new dress she may put
on, by whom thence occupied, I can not tell. There is
reason to believe that she will be converted into one grand
Paradise-ever fresh and always green-of which Eden
was a picture in miniature, and become the happy home,
or a favorite resort, of those who will be renewed with her.
But these belong to the " hidden things," which we can not
fully comprehend ere we enter "into that within the vail."
At what precise time this revolution will take place, God
in His providence has seen fit to conceal, not only from
men, but from His beloved Son also, while he tabernacled
in the flesh. This concealment was most assuredly intended for our benefit. He has, however, assured us that
such time will come, and to all except the generation who
may be here when it comes, it is wholly immaterial when
it may arrive. So far as we are concerned, our destiny is
fixed, and the great future which awaits us is present and
meets us at death. It is easy to see why the " day and the
hour," on which Gabriel will summon the dead to arise and.come to judgment, and that awful conflagration will take




WAR IN IIEA VEN.                225
place, should not be foreknown to the last generation of
men; but for which consideration it is most likely that the
precise time of the second advent of the Savior would have
been distinctly revealed, and all the mysterious prophecies
as to the first and second resurrection, the millennium, etc.,
would have been delivered in'the most plain and simple
language.
That all men who may then, or have theretofore lived on
this earth, as well as the angels who apostatized in heaven,
and were thence cast out to earth, and are now known as
devils, are to be together brought before the same judgment, and at the same time, we have the most conclusive
evidence in the Sacred Scriptures.
Were there no judgment and no punishment to be inflicted after death, the wicked of this world would go
entirely unwhipt of justice, and escape punishment not
only for such minor offenses as the well intending too
often commit, and for which they are severely punished
by the providences of God in this life, but in many instances for the mcst flagitious crimes. "Behold, these are
the UNGODLY, WHO PROSPER in the world; they increase in
the riches."-Ps. 73: 12. "Wherefore do the wicked live,
become old, yea, are mighty in power? Their seed is established in their sight with them, and their offspring before
their eyes. Their houses are safe from fear, neither is the
rod of God upon them," etc.-Job 21: 7, 8, 9. "Righteous art thou, O Lord, when I plead with thee: yet let me
talk with thee of thy judgments: Wherefore doth the way
of the wicked prosper?  Wherefore are all they happy that
deal very treacherously? Thou has planted them, yea,
they have taken root: they grow, yea, they bring forth
fruit."-Jer. 12: 1, 2.
So much as to the forbearance of God with the wicked
in this world; but how is it with the righteous? "Blessed is the man whom thou chastenest, O Lord, and teachest him out of thy law."-Ps. 94: 12. "For whom the
Lord loveth he correcteth; even as a father the son in
whom he delighteth."-Prov. 3: 12. "As many as I love,
I rebuke and chasten: be zealous therefore, and repent." —




226             WAR IN HEA VEN.
Rev. 3: 19. "For whom the Lord loveth he chasteneth,
and scourgeth every son whom he receiveth."-Heb. 12: 6.
Such being the rules by which God deals with men in
this life, it would seem that there should be some distinction made in the world to come. Now, let us see what is
said about that: Paul said it was "Because he hath appointed a day, in the which he will judge the world in
righteousness, by that man whom he hath ordained."-Acts
17: 31. "Who will render to every man according to his
deeds: to them who by patient continuance in well doing
seek for glory and honor and immortality, eternal life: But
unto them that are contentious, and do not obey the truth,
but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth
evil, of the Jew first, and also of the Gentile; but glory,
honor, and peace, to every man that worketh good, to the
Jew first, and also to the Gentile: For there is no respect
of persons with God." —Rom. 2: 6-11. And he who has
been so " ordained" our judge has notified all parties interested of the form and effect of his sentence upon those of
each class on that day. He says he will say to the one:
" Come, ye blessed of my father, inherit the kingdom prepared for you from the foundation of the world;" and to
the other: "Depart from me, ye cursed, into everlasting
fire, prepared for the devil and his angels."-Matt. 25:
34, 41.
And, to prevent all manner of mistake as to the severity
of the punishment which the wicked will suffer there, he,
on another occasion, said, and repeated it twice in precisely
the same words: " There shall be wailing and gnashing of
teeth."-Matt. 13: 42, 50. From the two facts alone, that
all who are to be judged on that occasion are to be committed to the place for punishment which was "prepared
for the devil and his angels," and that the Bible says nothing
about any other final judgment or place for punishment
having been appointed for either, it would, to my mind,
if to no other, appear pretty clear that all men and devils
for whom  that punishment was "prepared" would be
judged at the same time. But we are not left alone to




WAR IVN HEA VEN.                 227
inference, from the above and similar remarks of Holy
Writ, for information on this momentous question. So
far from that, St. Peter and St. Jude distinctly say, in passages which have already been quoted in another connection: "For if God spared not the angels that sinned, but
cast them down to hell (Tartarus), and delivered them into
chains of darkness, to be reserved unto judgment." " And
the angels which kept not their first estate, but left their
own habitation, he hath reserved in everlasting chains
under darkness unto the judgment of the great day."2 Pet. 2: 4; Jude 6.
Now mark, Jude says, that those recusant angels " he hath
reserved unto THE JUDGMENT OF THE GREAT DAY." (Jan there
be any misunderstanding here? To deny what St. Jude
says (in language virtually as plain as any other that could
have been used), that men and angels are all to meet at the
same judgment, is to make an issue offact with that disciple
and apostle of Jesus Christ, which can properly be tried by
none but a jury of the peels of the parties so at issue. And
as one of them has no peer in this age of the world, the
case can not be tried; and, therefore, all must be left to form
their own opinions as to which of the parties is entitled to
the most credit.
In fact, the Savior is but little less distinct in his expression of the same thing than Jude, when he says the impenitent will be required to " depart into everlasting fire prepared
for the devil and HIS ANGELS."  And the reader will find but
little difficulty in arriving at a correct opinion about this
matter, if he will recall to mind the other Scriptures which
have already been referred to, and which bear upon this subject, and especially that which says: "And the great dragon
was cast out, that old serpent, called the Devil, and Satan,
which deceiveth the whole world: he was cast out into the earth,
and HIS ANGELS were cast out with him."- Rev. 12: 9. And further (passing over all other Scriptures, some of which have and
others have not been introduced in the preceding pages of
this work, but many of which are but little if any less pointed),
if we bear in mind but one other passage, it would seem that
no room for doubt would be left in the mind of any as to




228              VWAR IN HEA VEN.
the fearful truth, that the angels which were cast out with
Satan, and the souls of men, are one and the same family of
lost spirits which Christ " came to seek and to save."  I refer,
a second time, to the noteworthy remark of St. Paul: " But
Jerusalem, which is above, is free, which IS THE MOTHER of
us all."
If we all sprang from the same mother, we are but one
family; and if to be brought before the same judge, and at
the same time, to answer for transgression, it must be for some
vice or sin which is, or was, common with us all. But again,
our judge has also notified us that he will divide all who are
to be brought before that general assize into but two lots,
" as a shepherd divideth his sheep from the goats." And he
shall set the sheep "on his right hand, but the goats on the
left." And that he will then say to all that stand on his
right hand: "Come, ye blessed of my father, inherit the kingdom prepared for you from the foundation of the world;"
and then to them on the left hand: "Depart from me, ye
cursed, into everlasting fire, prepared for the devil and his
angels."
So we see that but one of two destinies awaits us all who
are to be there judged,whether now known as angels, devils,
or men. The "sheep " all go up to heaven, and the "goats"
down to hell. Now, if men and devils are of difierent families, but are nevertheless to be judged at the same time, and
after they have been sorted and divided, "as a shepherd
divideth his sheep from the goats," the men on one side and
the devils on the other, and all of one class are to go to
heaven, and all the other to hell, as the judge says he will
conduct the trial and pronounce his judgments as to each
and all, one of two results will be realized: of course either
all the men will go to heaven and all the devils to hell, or all
the devils will return to heaven and all the men go to hell.
Is not this true?
But, rather than admit that all men will go either to
heaven or hell, or that any lost spirit can be restored to
heaven, some may prefer to believe that they never had any
existence in heaven, hades, or anywhere else; that they
never were angels, devils, or anything else, either better,




WAR IN HTEA YEN.                229
worse, or different from what they now are; that their bodies
and souls just grew up together, they know not how, and that
the lost angels have been detained in prison for over six
thousand years, waiting our judgment (in which they have
no interest), they know not why.
For the benefit of such persons, I propound a few questions, which, I think, are in point, and some of which may
prove difficult for them to answer to their own satisfaction.
Our Savior says the impenitent shall be required to depart
"into everlasting fire prepared for the devil and his
angels." If we are not of his angels, why are we, if not
redeemed, to be sent to the place of punishment which was
"prepared for the devil and his angels?"  There is no
intimation given that it was prepared for us, if newly
created beings. And, if our sins are none but those committed in this life, it would, at least, be a remarkable coincidence that they should be so nearly, if not precisely like
theirs, as to justify the same punishment on both; and the
more so, when we remember that theirs were committed
by angels of light in heaven, and ours by creatures of
darkness on earth. Would it not?
The kingdom to which Christians are to be invited, it is
said, was "prepared" for them "from the foundation of
the world." It is reasonable to suppose that the future
home for the "devil and his anyels" was prepared as early
as that kingdom. Then why were not these'rebellious
spirits sent directly to that hell, which was prepared for
them, at once, if they were denied all mercy and chance
for repentance? Why reserve them so long before passing
sentence on them, if they had no possible chance to escapethe doom which had already been decreed against them?
Qr, if there probably was some reason for that, but which
we are unable to comprehend, why was the devil and his
angels turned loose, right here among us, a newly created,
innocent, unsuspecting set of creatures (as is supposed),
who did not know good from evil? Or, if that wily old
deceiver eluded his guards, and escaped to this world
against the knowledge or consent of the Almighty (and
which is not a supposable case), and betrayed our first




230             WAR IN HEA VEN.
parents into sin before he could be recaptured and removed
thence, why were they, and all their posterity also, held
responsible for what they did under those circumstances?
Our guilt, in this view, was not to be compared to that of
Satan; yet, it is said, we must all go to the same hell, and
burn there forever for our sins, as well as he for his. God
is said to be wise and just, and that IIe is I entertain no
doubt; but how such treatment of His creature man is
just, if the facts are as here supposed (but which they can
not be), I do not understand. Can you, reader?  Or, if
Satan and his angels had been cast out of heaven, and
were here on earth (as most assuredly was the case) before
the creation of man, and if we are entirely a different
family of creatures from them, why were we not permitted
to fill the places in heaven which they had been required
to vacate? It will be no answer to say that we were not
wise or good enough to associate with the holy angels in
heaven, for that may be conceded, and then the question
naturally arises, why were we not made as wise and as
good as they? We are all the workmanship of the same
divine Architect. They were made before man was created
here, and it is not to be supposed that Hie had lost any of
His skill as a master builder. It will not do to allege a
necessity of putting us on probation here (if new creatures
who knew no sin), before taking us up to heaven, that we
might be tried, and our fitness for a more exalted position
ascertained by experiment before our promotion. To do
so, would be to deny the wisdom of God to know what
we would do before giving us a trial, and His power to
make us any more wise and good than we are. Would
it not?
The novice in a wood, tin, or potter's establishment,
may have to try his work before he can determine certainly
whether it will serve the purpose for which it was intended;
but we must not suspect that All-wise and Almighty Being
who created the heavens and the earth of defect, either of
capacity to know whether His work will answer any particular aim, without making an actual experiment, as a
mere apprentice has to do to find out whether his will do




WAR IN HEA VEN.                   231
or not; nor dare we question His ability to have made man
sufficiently perfect, in every respect, to have filled successfully the place and position of Satan himself, much less
of any of his followers before their apostacy. Or, if God
had some wise and benign purpose to accomplish by creating us as new creatures, and putting us on probation preparatory to a better or worse eternal future, why were we
placed here with Satan and all his hosts of damned fiends,
where we were subject to be tempted and led into transgression and sin by him or them? And, if it were either necessary or desirable, on any account whatever, to keep those
rebellious spirits here for a time, or for eternity, His
domains are wide enough to have furnished Adam and his
race a home on some other planet; or, if they were already
fully tenanted, He could, by a simple wave of His creative
wand, have brought from the womb of wild chaotic space
another world of equal worth with this, and there, secure
from all outside, unfair, and evil influence, a safe abode for
him and his have had.
If we, and the other devils who inhabit this mundane
sphere, are of no akin, but entirely different sorts of creatures, it is not likely that it was the original aim of the
Creator of them and us, that this should be the common
inheritance of both families. Then it becomes aul interesting inquiry, who has the better right?  Who the intruders are, or which a welcome guest is made, as sister
makes a brother? As unredeemed men and devils must,
as all admit, receive the same "recompense of reward,;' it is
fair to infer that our natures, or crimes, are not so enormously different as that the fallen angels should be judged
without mercy, and punished in hell for a term without
an end, and that we should be favored with the blessed
privilege of repentance and salvation. While we are all
sojourning together here, and they are waiting for their
judgment, it would have been but little inconvenience, and
caused no delay, to have extended a like opportunity to
them. Why were they not permitted, on some terms,
to repent, reform, and so escape that awful doom which
awaits them all alike, deceiver and deceived?




232              WAR IN HEAVEN.
Satan is said to be the enemy of God. St. John says,
Christ came into the world that he might " destroy the
works of the devil."  It is, perhaps, by far the most commonly received opinion that all savages, heathen, idolators,
and the unconverted of Christian nations will go, in mass,
to hell; the Scriptures assure us that a large majority of
Adam's posterity will find a lodgment there. That the
devil has accomplished the ruin of the finally lost of our
race, none deny. This is all his work. Now, if Satan is
to safely keep, as his own, all the angels who were cast
out with him from heaven, and will also get, at least, ninetenths of the newly created race of spirits from this world,
it would seem that Christ is not likely to " destroy the works
of the devil " very soon! In this view of the case, do not
the present signs of the times appear to forebode, with
fearful certainty, that, without some great change of success, Michael will sustain a defeat on earth but little less
signal than that with which Satan was overwhelmed in
heaven?
The position in which such friends of the Savior as hold
these popular notions, place him (unintentionally, I know),
is not altogether unlike that in which the boy found himself, who tried to cipher another out of the well. I refer
to an old field school story, and which (in hope of the reader's
pardon) was about this: The master one morning gave a
little boy, who was quite vain of his skill in arithmetic,
and as a problem worthy his genius, the followTing: "A
boy.fell into the well, which is seventy feet deep, and in
his efforts to get out, he can climb but ten feet a day, and
he slips back eleven feet at night; how long will it take
him to get out?" The little fellow took his seat and went
to work with a will. After having nearly filled one side of
his slate, he was seen to rub it all out; but, nothing
daunted, went at it again, but making his figures much
less than before. So he passed the morning hours. Playtime came and went; and Ike, refreshed, went at his work
again. Late in the afternoon the master observed that he
was still-his head bowed down, as if absorbed in deep
study. His slate was full, but the answer was not reached.




WAR IN HEA YEN.                 233
He was called: "Ike, bring me your slate; have you got
that boy out of the well yet?"  " Out!" says Ike. "Yes,
out?"  "Out!!" rejoined he, in amazement. "O-u-t, indeed!! If my slate had a bin a little bigger I'd a had'im
in hell long ago!"
This little anecdote is not told in irreverence to our
gracious Redeemer. Far from it! It is, in all reverence,
called to my aid for the sole purpose of impressing on the
mind of the reader, in the most durable way that I know
how, and to fix and fasten it there, a correct appreciation
and lasting remembrance of the utter absurdity of all such
unreasonable and anti-scriptural notions, opinions, and
dogmas concerning the merciful schemes, providences,
and power of God. To doubt the power of Christ to save,
is to damn the doubting soul. He had the power to expel
both Satan and his angels from heaven; and that he should
not have the power to restore such of the latter as become
sufficiently penitent to justify such special favor, would be
wonderful. To dispute that the mercies of God extend to
all his repentant creatures, is to deny the most precious
promises contained in the Bible, the only ground for hope
of our own salvation. To deny that any of the lost angels repented the sins which worked their overthrow, is to charge
God with the injustice of holding His creatures to account
for crimes they did not have capacity to commit. For, if
creatures of no more sagacity than men of the lowest
grade, who are held amenable to criminal law, when they
saw the sad consequences of having followed Satan in his
rebellious practices, they must have sorely repented their
own participation with him. And the rule is, even in the
most bloody penal code of any civilized state, that no idiot,
lunatic, or other person who is non compos mentis (literally
of not sufficient mind), shall be punished, as a criminal,
for any act whatever. Is God less merciful than man?
But it may be alleged that the angels, who were cast
out of heaven for rebellion, are worse, more wicked than
men are.  Well, if they are, I pity the devil, who is
charged with their government and control in future!
Crimes have been committed by man, in the name of our




234                   WAR IN HEA VEN.
holy religion (to say nothing of others for which no such
covering was claimed), which, if proposed in Pandemonium, would have cost the mover his seat in the most
unsaintly council ever held within her gloomy walls, and
which, if tolerated in hell, would disgrace the devil!
Boast not, vain man, as better thou
Than the worst sinner God has made;
But know thyself, as worse by far
Than when, leave heaven, our God us bade,
Up to that moment, he had borne
With all the evils we had done;
But since from him we were cast off,:From Satan we have learned enough
Deceitfulness, falsehood, and sin,
To make us swear we ne'er have been
As vile as those we left with him,
For this vain world, to live as men.
Our vanity and pride, so great,
Since a Tartarian home we left,
Make us disown, deny, forget
Our betters, who were less at fault.
Their equals we have never been;
On them we looked as maid on queen;
Whom God withholds for brighter days,
The last millennial thousand years.
"Blessed is he that waiteth, and cometh to the thousand
three hundred and five and thirty days." —Dan. 12: 12.




WAR IN HEA VEN.                   235
CHAPTER XVII.
This Theory Compared with Others-Pre-existence of the Soul as
Held by Heathen Philosophers, and Some of the Christian
Fathers —The Most Consistent with Our Sinful Nature —Erroneous Opinions of Jews and Christians as to the Heathen —
Reasons why the Gospel Should be Preached to Them —dol
Worship-Persecutions- The Holy Ghost Teaches by Mental
Impressions-Has so Taught in All Ages —The Effect of the
Light Granted to Heathens and Christians Virtually the Same.
HAVING gone through the ten chief heads into which the
subject was divided at the outset of this investigation, I
proceed to compare the theory now under consideration
with those which have been heretofore, and still are, held
by others who admit the immortality of the soul.
That man is immortal, I know, is denied by a few, even
of our own age of the world. But I feel constrained (for
the present, at least) to leave that subject as presented in
the second chapter, with the sincere hope that the suggestions made, and authorities there cited, will prove sufficient as beacon lights to direct the earnest inquirer to a
speedy and correct conclusion on that vital question.
I now proceed to notice each of the old theories, in contrast with this, in a brief way, so as to direct the reader's
attention to some of the most prominent points of objection to the old ones, as well as to a few of the more scriptural and reasonable grounds on which the one herein
presented rests. Nothing like a general argument against
either will be attempted. The design of this writing forbids anything more than a brief reference to the leading
scriptural authorities, which, I think, were designed by the
Almighty Wisdom, at the proper time, to reveal the true
origin, nature, and character of the human soul, with the




2316             WAR IN HTEA VEN.
most potent objections to old theories; and to make
such suggestions, in the way of application and argument,
as appear necessary to direct others along the mystic path
which leads to a satisfactory conclusion, that man is
nothing worse than a fallen angel, and no better than a
devil; and that he is both the one and the other.
The first theory, in the order in which they stand, as
borrowed from Dr. Knapp, in the second chapter, is, in
substance, that " God, at the beginning of the world, created the souls of all men, which, however, are not united
with the body before man is begotten or born into the
world."  And of which he says: "This doctrine of the
pre-existence of the soul is, however, almost entirely
abandoned, because it is supposed irreconcilable with the
doctrine of original sin. A nd if the mystics be excepted,
it has been left almost without an advocate ever since the
time of Augustine." Here we have, in a nutshell, what
that faith was, and why it was so generally abandoned.
If that doctrine had gone a little further back, and stood
on the ground that the souls of men were lost angels, and
instead of the vague idea that they were created at "the
beginning of the world," insisted that the world was created for them, it would not have fallen, on the ground that
it did not consist with that of "original sin."  For it is, in
fact, the only theory yet presented on which the doctrine
of original sin, as clearly taught in the Bible, can be accounted for.
The hypothesis of the pre-existence of the soul, although it did not go far enough to drink of the spring
from which the stream of human life flows, yet it went
in the right direction, as far as the light of divine instruction had reflected her most glimmering rays, at the time
and place of its adoption. This appears to have been the
most ancient theory of the soul, as entertained by heathen
nations. It was, perhaps, first presented in a systematic
and logical form by the learned Pythagoras-of whom
it is also said, that he spent a number of years and traveled in many countries, for the purpose of getting all the
information which could be collected from ancient tradi



WAR IN fHEA VEN.               237
tion concerning the nature of the gods and of the immortality of the soul. All the crude ideas of the most
cultivated heathen nations, he, no doubt, industriously collected and philosophically digested into a creed, or rational
system of theogony and heathen theology. Plato, who
was the most distinguished Grecian philosopher of his
age, and who lived about four hundred years before
Christ, adopted the views of Pythagoras on this subject,
and pressed their investigation and improvement as far as
his giant intellect, or probably that of any uninspired
mind, could have gone at that time. The wonder would
seem to be how any human creature approached so near
the truth, on a subject which was involved in so much
mystery, without the aid of the written revelation from
God. And, strange as the remark may appear, I must be
permitted to say, that I have no idea that Pythagoras,
Plato, or any other man, ever did advance so far without
light from above.
I wish to say a few things about God's dealings with his
creatures, who have not been and are not favored with the
inestimable blessing of His Written Word; and I had, perhaps, as well pause right here to do so as anywhere else.
The Jews of old were the most favored people of their
Creator. They should, therefore, have become the most
humble and faithful in the observance of His laws. Instead
of that, however, they became and were, perhaps, in morals, the most vain, arrogant, and disobedient people of
their age. Since the advent of Messiah, Christian nations
have been the recipients of the choicest blessings of heaven,
and are, on that account, under the more obligations to
humble themselves, worship and obey the God who has so
favored them above all other people. But, as were the
Jews, so are we; instead thereof, with proper exceptions,
the most self-conceited, proud, and rebellious of all men.
The Jews conceived themselves as about all of God's
creatures for whose well-being He had any care. So it is
with Christian nations. Each in their day looked, and
look, on heathen people as the offcast of their Maker, and
as deserving but little of His favor. Some of each, how



238              WAR iV HEA VElY.
ever, thought, and now think, their heathen cousins were,
and are, not altogether undeserving the sympathies of
themselves, although very inferior beings and but far-off'
relations to them.
These proud, selfish, and egotistic notions have given
rise to one of the most palpable and grave errors, and into
which the most enlightened people of each age have fallen.
I refer to the very generally prevailing belief, of both
Jews and Christians, that all heathens and pagans will be
lost; and that all the sweets of heavenly bliss are reserved
for their own noble souls. To my mind, nothing is more
clear than that this is, and was, a most egregious error.
The only reason, in my judgment, why the proud generation of Pharisees, who rejected and crucified the Savior of
the world, did not meet with legions of the poor, Godforsaken, and hell-deserving heathen, as they esteemed
them, in heaven was, because they failed to get there
themselves. And such, I fear, has been, and will be, the
sad cause why a great many self-relying, soul-deceiving,
so-called Christians have failed, and will fail, to meet those
whom they consider idolators in that glory world, and in
like large numbers.
Some may ask, why, then, what good is to be accomplished by sending the Gospel to the heathen, if they can
be saved without it?  I answer, much, every way. The
heathen are greatly blessed by the preaching of the Gospel among them in this life.  Their souls are also elevated, and adapted to a more perfect anticipation of the
glories of that New Jerusalem, which awaits the redeemed
of earth. They are thereby enabled to worship God more
acceptably; and are, therefore, the better qualified to appreciate the ecstatic joys of that heavenly city on their
arrival and during their eternal abode there.  But a
much more important reason to us why Christians should
use all reasonable care to Christianize the whole world is,
because Christ has charged us with that duty.
And it will be no sufficient excuse for us to render at
the judgment for not having obeyed the solemn illjunction charged and enjoined upon us: " Go ye into all the




WAR IATN  EA VEN.               239
world, and preach the Gospel to every creature," that they
could have been, and, in fact, many of them will have been,
saved without the help of our humble instrumentalities.
We are just as guilty as though they had all been lost, if
we utterly disregard our duty in this respect.
God can, and doubtless will, extend that divine mercy
to each and every one of His creatures which He has reserved for them, whether you, reader, or I, lend ourselves as
H-is willing instruments, in the accomplishment of His
mnission of love. But if we refuse to obey His calls upon
us, as the more favored of His people, we will be held to
strict account for our disobedience.
I have no thought that any soul will be lost, on account
of the dereliction of any other of his fellow-men; no more
than I have that any one of us could save another, or even
hiimself, by any power or virtue which has been given us.
Christ can and will save all who approach him in penitence and faith, whether of Christian or heathen lands, in
the best way they can. If we have the light of the law
and Gospel, we must come to him in the way he has
pointed out therein. But if we have the lesser light only,
which shines into the benighted heathen soul, we will be
accepted just as certainly, if we grope our way as best we
can up to the mercy-seat, by the help of the little knowledge we may have of the narrow way which leads to it.
Every man must die for his own sin, or live in virtue of
the faith which God gives him; proven by his own obedience to His just and merciful commands.
To whom  much has been given, of him will be the
more required; and of him who has received but little, so
will less in proportion be required. See Luke 12: 47, 48.
There is also a great mistake about idol worship by
heathen and Pagan nations. The strange notion obtains
generally, among Christians, that they adore and rely upon
graven images, and mere blocks of wood, stone, or gods
made of gold, silver, brass, or something of that sort.
Nothing is more unnatural, unreasonable, or untrue. I
have no idea that any man, who had sense enough to take
a goose to water, ever worshiped an idol of that sort since




240              WAR IN HEA VEN.
the world was made. Certain it is, that no one of capacity
sufficient to be held responsible for his conduct ever did
such a thing.
And, which would appear more wonderful still to one
who had never heard of the fact, if there were such an
one, a very large number of as good Christians as any,
charge, and no doubt honestly believe, that the oldest and
most numerous family of Christians on earth do the very
same thing; and that, too, regardless of their most positive
denial of any and all such folly. Idolatry, I know, is
denounced by the Sacred Scriptures as perhaps the most
odious sin when committed by Jew or Christian. For
that, a sufficient reason is found in the fact that God has revealed Himself more fully to them, and taught them that
in their devotions they should address Him directly. And
the first commandment of the decalogue is: " Thou shalt
have no other gods before me."-Exod. 20: 3. This I
understand as if it read thus: " Thou shalt have no other
gods" between me and thee; that is, we should employ no
image as a medium, but make our wants known immediately to our Creator and great Benefactor. The heathen
have not been so instructed, or had any such law given
them, and, therefore, when their work is performed in the
best way known to them, they have done the best they
can. And their offerings are accepted as no less deserving
the divine favor than those of others who are better informed.
It may well be feared by those of us, whose lot has been
cast in Christian lands, that we practice idolatries much
more real and offensive to the Almighty than do the
heathen, on whom many of us look with more contempt
than pity.
Just think of it! What can be more absurd than to
believe that a man who has the capacity and ingenious
skill, to make somle of the beautiful images used by
Pagans, believes that it has, when finished in the most
exquisite style of the art, in and of itself, the ability to
save the soul or body of him who made it from the power
of the great evil spirit whom they all so much fear!




WAR IN HEA VEN.                241
The wonder is that any sane man ever considered another capable of such consummate folly. The error arises
from our own bigotry. We are wont to esteem ourselves
about as much above our own true value, as we depreciate
the worth of others below theirs.
It may be, and in fact is, easy enough for persons who
can not work the single rule of three, or for others who
have enjoyed liberal educational facilities, but who have
never thought the Bible worth reading, to believe that
such men as Socrates, Demosthenes, and Plato, of Greece,
and Brutus, Cicero, and the twelve Coesars, of Rome, were
stupid enough to worship a block of wood, stone, or some
other image, or thing, made by man, believing that it was
the God who created the universe of worlds and made
them what they were.
The murky minds of many who assume so to sit in
judgment of the capacities of such distinguished orators,
warriors, and philosophers, would contrast no better with
the brilliant intellect of any one of them than would a bit
of unpeeled Irish potato, if set as a jewel in a royal diadem, appear beside the most sparkling diamond of equal
size.
One of them-and who is considered the greatest philosopher who had lived in any former age (Socrates)became wise enough to feel, and had the manliness to say,
that he "knew nothing."  Many of his self-constituted
censors, on the contrary, believe, that what they do not
already know, is not worth finding out. Solomon says
that "folly is joy to him that is destitute of wisdom."
It was well for the Apostle Paul that he had a more perfect understanding of what was called idolatry, or idol
worship, than many of our day possess. For, if when he
went to Athens, and entered freely and publicly into conversation with her Epicurean and Stoic philosophers about
God and His worship, he had charged them with holding
such ridiculous opinions of the images which they kept in
their temple, instead of the courteous invitation which they
gave him to address them on these questions in their
Areopagus, and of the patient and respectful hearing with




242              WAR IN HEA VEN.
which they honored him there, if "tar and feathers" were
then in vogue in that classic city, he would have received
the just compliment of a heavy dressing of that material,
and therewith been granted leave of absence during his
own pleasure.
He committed no such folly, nor offered any (even the
least) offense. On the contrary, he was careful to explain
to them that he was not a "setter-forth of strange gods!"
because he preached to them "Jesus and the resurrection."
After saying that he had seen the inscription, "'To THE
UNKNOWN GOD," on one of their altars, he went on and
said: "Whom, therefore, ye ignorantly worship, him
declare I unto you."  His object was to declare to them
something more of the God whom they worshiped ignorantly. And meaning by the word "ignorantly," without
the light of that revelation which God had made to his
countrymen, the Jews, and nothing more; as all, no doubt,
understood at that time.
And he did not content himself with that, but explained
further, that he worshiped the same God they did, by
reminding them that "certain also of your (their) own
poets have said, For we are also his offspring"- the
offspring of the same God whom they worshiped. The
great apostle was not there either to preach any new or
strange God, or insult the world-renowned philosophers
who sat before him, by charging them with general ignorance, or putting their trust in idols; he went for the glorious purpose of making them acquainted with some of
the great truths which that God whom they all professed
to serve, had revealed to His people, the Jews, and to no
others; and, over and above all other considerations, he
wanted to preach to them on the subject of the advent,
teaching, crucifixion and resurrection of Christ; and, if
possible, to convince them  that he was the Messiah
promised by God, through their prophets, who was to
redeem all, whether Jew or Genltile, who came to him in
faith. See Acts 17: 16 —34.
IIis mission was one of love. Christ was his King; and
from him he had received the royal commission, under




WAR IN  HEA VEN.                243
which he was sent to that refined city. The success which
crowned his brief labors there prove both propositions
mcst conclusively. For he planted the standard of the
Cross so firmly in that ancient city, the nursing mother of
the polite arts and sciences, that Satan and all his hosts
have not been able, from that day up to this present
writing, to pull it down.
The popular error, as to idol worship, grows out of a
misconception of the use made of images, emblems, etc.
The heathen and pagan nations, who are said to worship
idols, have not been favored with the better knowledge of
God, and of His manner of dealing with His creatures,
which was communicated to IHis peculiar people the Jews,
and which, with the clearer light of the Gospel, has been
transmitted to all Christian people.
They have, in the absence of the Bible, only a sort of
general belief in the existence of a great and good spirit,
which created all things; of another great and evil spirit,
the enemy of the other and of all his creatures.  That
there is a future state of existence, in which all men who
love and serve that good spirit in this life, by a virtuous
and holy walk before him, will be happy with him forever,
and that others who act wickedly, and thereby serve and
please the evil spirit in this world, will be doomed to an
eternal life of misery with him, etc. Those of them who
are moved by pious desires to worship that good spirit,
have not been taught to make their confessions and supplications directly to their God, as he taught the Jews and
Christians to do. They have no idea of a personality of
God, such as the Jews had, and which was manifested in
the person of Jesus Christ, and are therefore at a loss to
know how to make their praise, thanksgiving, and wants
known to that God whom they believe is able and willing
to grant their righteous requests, if they could make them
known to him. They believe that he is omniscient, so far
as to know what is transpiring everywhere. And to us
who have been taught to pray directly to " Our Father
who art in heaven," it may seem singular that the idea has
not occurred to them to pray in the same way. Yet it




244             WAR IN V.HEA VEN.
evidently has not, or they would do so, as the more cheap
and convenient, as well as the most acceptable manner of
worship. They want and feel that they must have some
object present to their natural vision to which they caln
address themselves in devotion. And believing that God,
although unseen to them, will hear their prayers, when so
directed for His ears, to an object they do see, and that He,
knowing the honesty of their purposes, and the sincerity
of their hearts, will be pleased graciously to accept their
humble petitions as though He were in person present and
they were made directly to Him, they bow before their
images and address them, as media of communication with
that Great Spirit, in whom they put their trust. What
better could they do? On like principles their worship of
created things may be accounted for.
But some one may point me to the hideous monster,
Juggernaut, and inquire whether that idol is not made the
ultimate object of religious worship? To such question,
I should have to answer, that is an exceptional case. But
I know of no sufficient evidence, that the degraded people
who worship there, believe the image which they see is
the great spirit whom they think presides there. There
are strong grounds for suspicion that there is more villainy
than ignorance about that temple.  A  great Christian
nation may not be -altogether free from fault in regard to
the wickedness and cruelties practiced there.
The poor, ignorant, and deluded Hindoos, who are, if
not encouraged, at least without due restraint, permitted
to fall voluntarily before his ponderous wheels and gladly
submit to be crushed to death, deserve pity rather than
ridicule from their better informed fellow-men. Do they
not? If they deserve the pity of men, will God forsake
them? They are of His creatures.
There can be no dispute between enlightened and liberal
minded Christians of this age, as to the party who is justly
responsible for all the gross immorality, sin, and cruelties
which are practiced there. He is the same arch enemy of
Christ, and our lost race, that instigated and kindled the
fire which consumed the bodies of the honorable and faith



WAR IXN  HEA VEN.               245
ful, learned and god-like Latimer and Ridley. That was
cruel, wicked, fiendish-very! Bad as was that monstrous
deed, the Inquisition, which had been previously established for the INNOCENT and pious purpose (as it was said)
of extirpatting " heretics," puts the comparatively small matter of burning these two great and good men, in point of
devilish cruelty, to the blush. All that was done in the
name, and with the avowed object of promoting the interest of the Christian religion. The sacrifice of human
life by Juggernaut amounts to nothing, when compared
with that shed by the Inquisition.
These remarks are not made with a desire to disparage
the claims of the Christian religion to the universal favor
of the world. Far firom it. They are rather submitted in
shame and sorrow, and for the purpose of inducing my
Christian brethren to review their own history, with a desire to encourage a better feeling and cordial co-operation
of each and every branch of our, too much, divided family;
and, at the same time, to impress upon the minds of others,
as nmy own is affected by the remembrance of the erroneous
opinions we have entertained, and the cruelties we have
inflicted on each other, the necessity of a more charitable
consideration of our heathen brethren.
It has been remarked already, that God supplies to each
and all His responsible creatures, light and knowledge
enough of themnselves, and of the purpose for which they
are here, to enable them to make a wise choice; and avail
themselves of the pardon which is offered them, if they
really desire to do so. In the absence of the direct communications which were made to the prophets, and by
them to the Jews, various other modes are adopted by the
Almighty to effect the same purpose.
God truly has, 1" at sundry times and in divers manners,"
communicated sacred truths to men, and just such as it
was meet each should know, for the probationary purpose
of our present being. Some think, that in the early ages
of the world, the worship of angels was common. If so,
it is more than likely that angel visits were frequent with
other people besides the Jews; and they may have made




246               TVWAR IN HEA YEN.
known to the heathen world facts in relation to themselves, as fully and satisfactorily as they did to the Jews.
No written account having been made, or, if made, preserved, of such spirit visits, we are left to conjecture
alone concerning them. From the very fact of the universal prevalence, among all heathen people, of what we
consider the superstitious notions of necromancy, or of
holding converse with the spirits of the dead, we have
proof conclusive, that they believe the souls of men survive their bodies, and, therefore, recognize the doctrine of
a future state.
I am inclined to believe that one of the most. common,
efficient, and reliable metholds adopted by the Almighty,
in all ages and conditions of men, by which to instruct
them concerning our spiritual nature and future interests,
has been, generally, either entirely overlooked or not duly
appreciated.  That is, by mental impression.
The same thing, perhaps, or pretty nearly so, is intended
by others when they speak of intuition, or instinctive teachings. The distinguishing feature between this and what
we usually call retelation is, that the lessons which are
taught by mental impressions are personal, and designed
for the benefit of the individual so instructed; and that
which is called revelation is intended for all, to whom the
facts so revealed may be made known. It is the office of
the Holy Spirit to teach by mental impression, and which
is a sort of revelation. He communicates to and instructs
all smen who come into the world, as our Savior very distinctly taught.  And therefore all men may be said, in
some sense, to be inspired of God.
And it is not to be doubted for a moment, by any one
who believes the Bible to have been written by the inspiration of God, that I-e visits, instructs, counsels, encourages,
and warns all men of sin, righteousness, and of the j udgment
to come. This Ile does as a secret monitor within us, or as
a friend whispering in the ear of friend. Families, communities, and nations, are made up of individuals.  Where
the mind of each is instructed by the same divine teacher,
and in the same things, the in-mpressions which were origi



WAR IN HEA VEN.                   247
nally made on each, become the common belief of all. As
God taught through inspired men, in figurative language, it
is but natural to infer that he instructed those who had no
more than the benefit of such mental impressions in the
same way. The extent of informatione given each, and
vwhether in the one way or the other, or by both together, it
it easy for God to regulate, and apportion as desired; and so
as to result in equal justice to all. This we can readily
understand ourselves. Such has been, now is, and ever will
be, His wise and merciful, as well as just and equal dealings with all inen, and of every age and condition of the
world; as we have sufficient evidence, and as due reverence
requires that we should believe.  Upon this hypothesis we
can account for many of the apparently strange notions,
which were and are entertained by heathen people. I will
mention one only, an(l that in the way of illustration. They
believe in a plurality of gods, and imagine that every
great interest of man is presided over, and cared for, by a
certain god, who has been assigned, by the great spirit, to
that particular dilty.  Christians generally believe, with
them, in one and but one great Creator, to whom all others
are subordinate; but that he consists of three persons, the
Father, Son and HIoly Ghost. So that, for all practical purposes, their views are sufficiently near the same. And, as is
no doubt true in many instances, the conceptions of neither
may be precisely correct, yet both are sufficiently near the
truth to effect the great purpose intended by the limited
knowledge granted to each class. At the judgment, therefore, "every knee must bow and every tongue shall confess," that God has not only been just in all His dealings
with us, but that He has been exceedingly merciful to all.
And those who are finally lost will be constrained to praise
God for His goodness, even to them. God's ways are not
as our ways. We find ourselves often at a loss for means to
carry into effect our best and most anxious desires. It is
not so with IHim.
A little reflection will suffice to satisfy at y one, of a welltrained Ini(d, that God could readily have effected all His
benign intentions, of giving man a fair and favorable oppor



248               WAR IN HEA VEN.
tunity to repent, reform, and return to his allegiance, by
means of such necessary instructions as IIe could readily give
by mental impressions alone.
I, therefore, attach great importance to the result of tleo
careful and laborious investigations of that great philosopher,
Pythagoras, and, which was approved and adopted by his
learned, and, in many instances, highly distinguished disciples,
which was, that the human soul was created in the beginning;
or, as it is usually expressed, "pre-existed."  I do so, not
because I overestimate the value of the mere opinion of any
man, or set of men, especially on a matter of such magnitude as this, but for this reason: God has, as has been
mentioned above, of the many channels through which he
communicates with men, adopted two as the most common
and efficient; first, mental impressions; second, prophetic
revelation. The former was evidently the principal one
employed for the instruction of heathen, and the latter to
enlighten, first, the Jews, and now Christians. The aggregate effect of such impressions made on the heathen mind,
brought them to the conclusion that the soul of man is a
"'pre-existent spirit."  The result of all the Sacred Writings,
as has been shown, proves the same awful truth. Here, then,
we have the concurrent testimony, as far as the former extends, of mental impressions and the pen of Inspiration, in
support of the hypothesis that the human soul is a pre-existent spirit-a fallen angel.
The Jews being the most highly favored people of God,
and the mode of teaching by the instrumentality of inspired men, being the most permanent and satisfactory of
the two, the prophecies were first intrusted to them, and
then to the Christians. Heathens were left to other means
of instruction, and which was mostly by mental impressions. And as the Jews originally were, and the Christians now are, by the providence of God, made the leading
branch of the human family, they were and are the more
fully instructed in all matters pertaining to the eternal
future which awaits us. That has been the general rule
by which divine light has been reflected upon the dark and
mysterious way in which we are all traveling through this




WAR IN HEAVEN.                  249
life. So it is in this important particular, the heathen are
given to understand, not only that they are immortal, but
that the living principle which animates the body is something more than a mere ideal or transitory rationality,
which is incident to animal life, and that it was in a
real state of existence from the foundation of the world,
and was, therefore, a pre-existent spirit, and, furthermore, that it was of such as had, by some means, lost that
favor of God, which it had previously enjoyed. All this
has been recorded by the pen of Inspiration. And the
Written Word goes one step furth-er, and informs us by
what means and under what circumstances we were cast
off from the favor of God; and that this world was created, and the body of man "formed" and placed here, as
the mere tenement of the soul, by Christ the Mediator,
and for the benign purpose of making a reconciliation (as
far as practicable) between an offended God and His erring
creatures, with a view to the ultimate restoration of all
who would accept his mediation to their primitive happy
relations with God the Father.
To the attention of the inquirer, who may wish to prosecute the investigation of this subject further, I would
recommend, with other terms of like import, a large class
of words which have the Latin prefix re (again), and which
are everywhere to be met with in the Sacred Writings.
Many such terms and expressions are full of meaning.
The following are offered as examples: "Return unto
the Lord." —Isa. 55: 7. "' The repairer of the breach. The
restorer of paths to dweli in."-Isa. 58: 12. "To make reconciliation for iniquity." —Dan. 9: 24; Heb. 2: 17. "I
will redeem them from death."-Hos. 13: 14. "Revive as
the corn.' —Hos. 14: 7. "Regeneration," as in Matt. 19:
28. "For the remission of sins that are past." —Rom. 3:
25. "When we were enemies we were reconciled to God."Rom. 5: 10. " For ye were as sheep going astray; but are
now returned unto the Shepherd and Bishop of your souls."
-1 Pet. 2: 25. Heeble'ss sinner, "Be ye reconciled to God."
2 Cor. 5: 20.
Men of all ages appear to have had a sort of intuition,




250                  WAR ITN HEA VEN.
or perceptive impression, of which they are scarcely conscious themselves, of a previous existence, and in a better
state than this, as well as of having incurred the displeasure of the Great Spirit who created them.  Evidences of
this fact are found alike in heathen mythology, and in a
very large number of popular songs, sacred hymns, and
favorite poems extant in our own time.
"Good news from home, good news for me,
Has come across the deep blue sea."
This beautiful and pathetic parlor song is relished as
much by those who never were thirty miles from the place
of their birth, as by others who have really crossed "the
deep blue sea."
In any other view, the words and phrases, "prisoners,"
"captive  exiles," "call home thy banished  ones,"  "captive," and " captivity," in the following stanzas, are utterly
unmleaning:
" O let the prisoner's mournful cries,
4s incense in thy sight appear;
Their humble wailings pierce the skies,
If haply they may feel thee near.
"The captive exiles make their moans,
From sin impatient to be free;
Call home, call home, thy banished ones,
Lead captive there captivity!"
" Methodist Iymns," p. 141.
As a specimen of the variety of evidences last referred
to, I offer the following sublime extract, which was written by Hannah More:
" The soul on earth is an immortal guest
Compelled to starve at an unreal feast;
A spark which upward tends by Nature's force;
A stream diverted from its parent source;
A drop dissevered from the boundless sea;
A moment parted from Eternity;
A pilgrim panting for the rest to come;
An exile anxious for his native Home."




}WAR IN HEA VEN-.                 251
CHAPTER XVIII.
The Same Subject Continued-Angel Visits Common Before the
Advent of Messiah —The Holy Ghost Became the XIledium of
Communication after That —He Can Instruct us when we
are Awake or Asleep-A  Remarkable Dream-The Jews
Taught by Prophecies-Heathen by Dreams and Mental Impressions-The Creatiani-Probable Origin of that TheoryNeither of the Popular Views on this Subject Sustained by the
Bible-The Hypothesis of a Continued Creation of Huuman
Souls Considered.
BEFORE passing away from the " divers manners" in which
God speaks to His creature man, I desire to submit a few
more reflections on that interesting subject.
In the early ages of the world, it appears to have been
very common for God to send His angelic messengers,
in the bodily form of man, to instruct individuals in
things concerning their personal interest. This method
of communication was, most likely, continued until Messiah came and informed his people that the Holy Ghost
would, in future, give them all the information which
might from time to time become necessary. Since then,
we (of Christian countries, at least) have probably had no
such angel visits as had Abraham, Isaac, and Jacob. We
have a friend, who loves us better than a brother, who is
always at hand; and of whom we may take counsel in all
matters pertaining to our devotional duties and spiritual
well-being, whenever we sufficiently feel the need of his
help. He can interpret all Scripture, and will at all times
instruct us as far as our necessities require.
He can visit us in our waking or sleeping hours, just as
the nature of the kindly counsel, encouragement, or warning he may have for us requires, and so that, whether




252              WAR IN HEA VEN.
asleep or awake, we will be wholly unconscious of his
divine presence.
I do not wish to be considered, as were the Athenians,
"in all things too superstitious."  Nor can I consent to omit
a sacred duty, for fear of personal injustice from erroneous
opinions which others may form concerning myself.
I assure you, kind reader, that I have never seen a
ghost, and that I entertain not the least fear, or hope that
I ever will, while I look through these physical eyes. I
have never been bewitched (in the popular sense of the
term), nor have I any fear of witches, or of the devil himself, while Christ is my friend.
For a dream book, I feel no more respect than does the
veriest atheist that Satan ever deceived. But, while all
this is true, I can not say that God never visits men, or
does not instruct them in dreams or visions of the night.
That God communicated to men information of great
value in the olden time, in dreams, the sacred writers
affirm too distinctly to admit of any doubt. And I know
of no good reason why he should not do so yet.
While I doubt not that the vulgar notions of the value
of dream books and dreams are based on ignorance and
superstitious fear, I am well satisfied that God does
sometimes instruct us in dreams, in matters of individual
interest, at the present time.
Persons are sometimes said to dream that certain events
transpire at places distant from them, and afterward
to learn that their dreams were neither more nor less
than precisely what did occur, including time, place, and
every minute circumstance connected therewith.
We frequently hear also, or read, of dreams which excite
fear or hope, as the case may be, and of subsequent occurrences so wonderful as to look very much like the dreams
were sent by providence as premonitions of their approach.
In some instances, too, such reports come so well authenticated as to command our serious consideration, if not to
require implicit belief.
Some years since, the presiding judge of one of the
superior court circuits of this State, and who is Wrightly




WAR IN BIEAVEN.                253
esteemed as one of Georgia's most gifted sons, experienced
one of the class first mentioned, and which is worth preserving in the most durable form. He was, and is, a man
distinguished no less for his Christian humility than legal
lore, and deserves the cognomen " Christian lawyer."
At the time referred to, his custom was to preach the
Gospel to the poor on Sabbath, and then preside in court
during the week. He was then holding one of his distant
courts, perhaps ninety to one hundred miles from home,
and in a section of country which has not yet been penetrated by railroads; and had been absent from home about
three weeks. When he left, his wife was complaining a
little of feeling unwell, but was up and going about the
house, and was not under medical treatment.
One night, wearied with his judicial labors, he slept
soundly, but dreamed most distinctly, that sitting upon
the bench where he usually sat, he looked out of the window
at his back, and saw coming up over the hill in the distance
a remarkably large gray horse, that he usually rode, with
his servant Henry (then a slave) upon him; and that he
rode up to the window near him and said: "Master, mistress is dead!" He awoke in much sorrow, and was
troubled for some hours. But, on the next day, case after
case had drawn his attention, and the dream, and its
present effects, had passed from his mind. About 3 o'clock
in the evening, turning casually, and casting his eye out
of the window, he saw the gray horse and the boy just
rising the hill, as he had seen so distinctly in his dream;
and the boy went up to the window and delivered precisely
the heart-rending message of which he had been notified
in the visions of the preceding night: "lfaster, mistress
is dead!"
The combined effect of that sad intelligence, and of the
miraculous way in which it had first been communicated
to him, was overwhelming. The judge was perfectly unmanned. He could not utter a word. No one else in the
court room knew what had occurred. Suffused in tears,
he walked down from his seat, passed through the astonished crowd that was in the court house at the time, and




254             iVAR IN HEAVEfN.
went to his room in the hotel. He there wrote a hurried
note to the clerk, stating the cause, and ordering the court
adjourned. His feelings were awful. The wife who had
been the love, light, and life of his youth, and the pride
of his early manhood, was gone! snatched suddenly away
by the unrelenting hand of death, and in his absence,
denying him so much as the melancholy pleasure of bathing
her cold brow with his tears. Still he had the most extraordinary assurance that Christ was his friend. For none
but a messenger from heaven could, at that time and place,
have known, or so informed him, that his beloved wife had
gone to the world of spirits, and that he was a widower
and his children orphans. I would gladly give the name
of the distinguished gentleman referred to, but knowing
his modesty, I am unwilling to do so without his consent.
Having served as a member of the United States Congress before the war, he is well and favorably known to
many persons in all the States, as he is to all who read
the current history of the times in Georgia, and, therefore, more importance would be attached to that wonderful occurrence, if it were known on whose authority its
verity rests. It was first related to me by the judge, soon
after the death of his wife; and in that peculiar way in
which none but a Christian man can talk under such trying circumstances, and in a manner in which he will only
express himself to one whom he esteems as his personal
friend and brother in Christ, who can sympathize with
him in his bereavement, and appreciate his excitement.
He left no more doubt on mry mind, as to the truth of
every word he said, than I would have entertained if it
had all been my own painful experience.
I have reported this case with such care, for this good
reason: If it stood alone, it would prove, to the satisfaction of all who admit that it is true, the position assumed,
that God does, in this age, by His Holy Spirit, reveal to
men facts which He desires they should know in dreams.
One well-authenticated case of this sort is worth more
than a thousand which rest upon mere rumor, and which
we may suspect as being nothing more than the produc



[WAR IN HEA VEN.                 255
tions of the fruitful imaginations of as many superstitious.
simpletonls.
The vague and discordant views of the pre-existence
of the soul, which were entertained by heathen philosophers, and which were embraced by many of the Christian
fathers, although not satisfactory or full, were yet sufficient to teach them that the soul was the older and most
valuable part of mall. They were, therefore, sufficiently
informed of the necessity which rested upon them to
take care of their future interest. To that extent, and no
further, it appears to be, and to have been, the will of
God to instruct all men, of every age and condition of
life. And, as little as we may be inclined to believe it, we
have no sufficient reason for believing that the lights which
were shled upon the Jews, in the form of prophecies, were
of any more practical value to individuals than were the
teachings enjoyed by heathens, and which they received
chiefly in the way of mental impressions and dreams.
Prophetic revelation is the most valuable to our race, considered as one family; because it is durable in its nature,
and was designed ultimately to be known to all nations.
The Jews being the representative member of our
family, the prophecies were originally delivered to them.
We should not, therefore, despise, or even lightly esteem
the worth of the opinions of those great philosophers.
Better would it be for us, to weigh well their views and
compare our own on kindred subjects with theirs. We
klnow the Jews did sometimes err in the construction and
application of the prophecies; otherwise they would all
have accepted Jesus Christ as the -Messiah. It is, therefore, possible that we may be wrong in some of our nottons, and that the heathen may have been right in their
views of the same subjects. Their Creator and teacher
was ours also, and they were taught in the same school
that we were, although in different text books. Some
boys learn much faster in school than others, and understand more perfectly what they pass over. But, would it
not be very remarkable, indeed, if two brothers should be
sent to the same school, and that presided over by the




256               TVAR IN  HEAVEN.
same master, during-all the portion of life which is allotted by the most wealthy, intelligent, and affectionato parents to the education of their children, and yet one of
them  should be always right and the other eveiy time
wrong, when they differ in opinion on any question whvlatever, and during their whole lives?  W7e can not safely
claim that sort of natural superiority over our heathen
brethren, which such difference in scholastic success 1would
require.
The hypothesis that the soul of each individual is created at the moment when the body is prepared for its
reception, next claims our attention. In the iasence of
any authority in the Bible on which such a tlleory can
rest, and as it would require the continued -and most active
work of creation to be constantly going on, in order to
bring spirits into existence as fast as they are required,
that each human body, when it comes into the world, rnay
be aninmated by a living soul, it is diffictllt to imagine precisely how, or in what that not.ion. originated. It may
have grown out of the older theory of prec-xistcec. The
fact that no reason was lk nown why God should have created the souls of all men at the tilme Adam was created,
or before, and as it was the prev-a:iling opinion of that age,
that the soul was created separately and distinct from the
body, and would survive it, may have had great weight, at
that time, in favor of the idea that each soul was created
an entirely new creature when the body was born into
the world. God could have so ordered. And it will be
remembered that the views of the ancients were very vague
and unsatisfactory as to when or where thle souls of meni
were made, as well as to where and under what circumstances they are kept until sent to occupy the bodies allotted them.
The Pythagorian school hlad very conclusively established the fact, that man is possessed of an imlortal spirit,
and the Jewish Bible taught the same thing,'and which
was confirmed by the New Testament Scriptures. Yet,
neither, as then understood, gave any clear or satisfactory
account of the origin of that imlmortal spirit. Men were,




WAR IN HTEA VEN.                  257
therefore, left, to a great extent, at least, to conjecture as
to when and where it was created.
The fact that the controversy about free will and pre-'destination was in full blast at the time when the Christian
Aworld settled down on one or the other of the three old
theories (as quoted from Dr. Knapp), may have had, and
no doubt did have, much to do in adjusting the theories of
Christian disputants of that age as to the origin of the
soul. As has been mentioned already, some great men
found it convenient, if not necessary, to change their front
on the latter to sustain their dogmas as to free will and predestination. That was the great question of tjhe age (and
by the way, it has lost but too little of its interest yet),
and, therefore, every other opinion was made bend to
fit, or get clear out of the way of that. And to one who
attaches as little importance to the quarrel about free will
and predestination as I do, no feature of all the protracted,
anim ated, and often bad tempered disputations which have
been conducted since the introduction of Christianity, appears half so strange as that the great lights of the Church
should, at any timre, have attached more importance to
that, or any kindred subject, than to that which should be,
and ever should have beenl, the all-absorbing question,
What is man? It occurs to my mind that the discussion
of all questions as to the dealings of God with us, and as
to whither we are going, are premature until we have
-first dletrmined?rh.e'ce and whllat are we?
If we are perfectly satisfied as to the true origin and
nature of our souls, we have a starting point from wvhich
to set out in the investigation of any and every other
question, which may arise, as to the divine scheme for our
probation, and as to our final destiny.
Suppose, for instance, reader, that you were satisfied, as
I am, that we are of the fallen angels, and that the world
ATas made for the temporary purpose of extending to each
of us a1 fair trial, with a view to the pardon and restoration
of all who really desii'e and prove worthy of such favor
(with the light which is to be found in the Gospel, as to
the plan and terms of pardon, and of the final disposition




258              TVAR IN flEA VEN.
of those who are restored and those who are not), you
would find but little difficulty in arriving at a satisfactory
conclusion on any question of that sort.
It will be found much the most safe and speedy way to
conduct all such investigations, to forget all we have ever
read, or heard, outside of the Bible, on the subject under
immediate consideration. The Sacred Writings offer much
more reliable information, on any matter connected with
the salvation of the soul, than the one-sided arguments of
any uninspired man, how learned and honest soever he
may be. And this is especially true as to the opinions of
one whose mind is bent on one great, dogma, and leans to
that as the sunflower turns her virgin cheek to the lord
of day, that she may receive the welcome kiss whichl
comes from every genial ray of his from morn till night.
Dr. Knapp says of the three old theories of the origin of
the soul (that herein presented never having occurred to
his giant and well-balanced mind): "The whole inquiry,
therefore, with regard to the origin of the human soul, is
exclusively philosophical; and scriptural authority can be
adduced neither for nor against any theory which we may
choose to adopt."  I call attention to this remark here, for
the purpose of showing why I do not attempt to reply to
arguments drawn from the Scriptures, by their advocates,
in support of each of the old theories. There are no such
Scriptures on which to base argument.
He has investigated the whole subject of psychology
more thoroughly than any writer after whom it has been
my fortune to read, and I prefer to introduce him as a
witness, to prove that neither of them is sustained by the
Bible, than to offer my unsupported opinion to the same
effect.
To undertake to prove that such is the fact, would involve
a task no less than a commentary on the whole of that good
Book; or, at least, that I should copy the whole of it here,
and make constant pauses to say, that no such evidence is
found here, or to ask, is it there? I beg pardon for saying further, also, that I have carefully read every chapter,
verse, and word contained in that precious Volume, strictly




WAR IN THEA VEN.                259
with a view to this matter. and that I have been wholly
unable to find anything therein contained, that can be
considered as furnishing any valuable support to either the
one or the other of them. And that I did so for the sole
purpose of satisfying my own troubled soul on the very
subject now under consideration, and before I ever conceived the thought of writing the first line about it for
any other eye than my own.
I think, therefore, I may safely say that my views as
to the origin of the human soul, are not in conflict with
anything that is taught in the Scriptures. Whether they
find sufficient support there, I have argued in a brief way,
and leave others (who have the same interest in the question that I have) to form their own opinions and to act
upon them when formed for themselves.
We are all to answer for our own works. If saved, it
must bc done of grace and through our faith. Our works
are directed by our faith. If that be unfounded, our works
are, therefore, not what they should be. They are to be
tried as if by fire. If burned up we must suffer loss. If
our souls be saved after our works are burned, it will be
done on the score of our ignorance.
If we refuse to search out a great truth which is contained in the Bible, after having been notified that it is
there, the plea of ignorance will not avail us. We are
commanded to "search the Scriptures."  If we disobey
that injunction, we are guilty of a voluntary breach of
God's law. For the consequences of that disobedience we
will each have to answer at the great day, who may stand
indicted under that section of the divine code. We can
not be too careful, therefore, of the opinions we form, or
retain, as to the construction, and true intent and meaning of that law by which we are to be judged.
Do not misconceive me. It is not my wish to say that
none can be saved but such as fully understand all that is
contained in the Bible. Far from it! TUnder that rule
the last one of us wotuld take our position on the left, as I
verily believe; and I am sure that I should be required to
fall in line with the rest of the goats. For there is nothing




260              WPAR IN HEA VEN.
more certain than that I do not understand some things
therein written. All I intend by these remarks is, that we
will be held accountable, according to the means given
each to learn what God's law requires of us; and for the
manner in which we discharge our duties, as well as for
the improvement we omay have made of our talents, as I
have more fully explained already.
There being no scriptural evidence to support the theory
of the Creatiani, let us see what foundation it has in reason.
If there were no occupants already in existence who
had no need of this world, why was it made so imperfect,
perishable, and changeable as it is?  Or, why make it at
all?  Cui boo?
If there were a large number of poor outcast angels in
being at that time, under circumstances calculated to
excite the pity of their Creator, and IHe desired to give
them  a brief trial mlidwlay between heaven and hell, a
temporary establishment like this was a good idea, and is
a capital place for such purpose. But some one may say
to me, you do not understand the providence of God in
relation to our present imperfect state of existence. He
has placed us here for growth and improvement, that we
may be made fit to live in a higher, more perfect, and
happy state hereafter. Well, Hie could have done so, I
admit. But it is said that God is not deficient either in
wisdom or power, and if that be true, and you are right,
my friend, tie has put himself to so much unnecessary
care by creating us at all.
If he had a gwish to bring into existence more wise, holy,
and good creatures, for any purpose whatever, it would have
been quite as convenient for Him to have created them at
once in that state of perfection to which he wlished they
should finally attain. Would it not? Then, why did He not
so make us.
We have no evidence that the wvise and holy angelic creatures, who now inhabit the upper regions, were originally
as ignorant and wicked as we are. If God made them better than we, and if we were never better than we are now,
why were iwe made so imperfect? HIas God lost any of that




WAR IN HE A VEN.                     261
skill which He once had?  Who will say Iie has?  Or, will
it be said that IIe could have made a better job of this, but
preferred to put us in our present shape, and let us grow
better?  Experimentirn,, tl/e,?was Ile?  If that be so, there is
no hazard of the truth in saying, that if he desired us to
grow  up to wisdom  and perfection, and so hereafter fill a
better and more exalted position than our present one,
Hle will never make such  another cxperiment.  In that
case, a more signal failure, on the pl)rt of one of His most
unskillftl human. creatures, can scarcely be imaglned.  For,
if any reliance is to be placed on biblical affirmation, or the
most perfect dictates of natural reason, based on daily observation, an enormous majority of us grow iworse instead of
better in this life, and when we leave  we will take the
donowuoard trai;n, and not tlhat whichl runs onl ain tp grade, in
like greater numbers.
Or, to say that IIe crented us witll the'desire of populating
an unoccupied and vacant region of hell with a race which was
well adapted to that use, will not relieve the sulject of any part
of the embarrassmlent wlich surrounds it in the first view.
The same objection applies to this hypotlhesis as to the
other, and another also which is much worse.  If IHe
designed us for that region, why lnot put us there at first?
Why deceive us with false hopes of heaven, if to hell we
wevre doomed when created?
But it is said some will be saved, and others lost.  Then,
why create any but those whom Ile intended to save?  The
salvation of a few will be but poor comfort to those who are
lost.  Their condition will be just as bad as if no others had
been imade.  Therefore, none of the objections which apply
to that thleory, if all be lost, lose any of their force, if any
are so unfortuntate, so far as tlchey are concerned.  If there
be cruelty in creating a whole race for no other purpose
than to witness their torments in hell, it would be cruel to
make one poor immortal soul for that purpose.
These suggestions are not made, my Christian friends, in
any spirit of irreverence for that almighty, all-wise, and
exceedingly merciful. God, whom we so highly venerate, and
should so dearly love.




262              JVAR 1N 1tEA VEY.~
They are submitted with full confidence that He who
observes, with an all-seeing eye, every black mark I am making on this paper, fully comprehends and at the same time
aplproves the pure motives which direct this pen. I charge
not my God with imperfection, or with that want of ample
power or wiscdom, which the thought that he is experimenting necessarily implies. Far, indeed, be it from me to charge
Ifim  with taking uwion himself the office of the deceiver.
That is the business of the common enemy of God and man.
And, above all other things, would I dread to accuse HIim of
cruelty to Ilis own creatures!  The very thought of such
fiendish irreverence should, and probably would, shock the
moral sense of the devil!
No, reader, I have no such taste. My sole object in
adopting this line of argument is to expose, in the best
way I can, the gross errors on which the theory now
under review is founded; and to point out some of the
absurd, not to say ridiculous conclusions, which must
necessarily present themselves on a critical investigation
of its claims to our confidence. This is done, also, with
the humble hope that good may be done in this way, by
inducing great and good men, as well as the less favored,
to examine for themselves the sandy foundation on which
their whole religious creed rests.
I hope this explanation will be accepted as a sufficient
apology (so far, at least, as intention is concerned) for
other apparently light, quaint, waggish, or irreverent
remarks which may have been, or may further on be,
found in this imperfect work. That some of a more grave
and dignified cast of mind than I possess, will take exception to certain forms of expression and illustration indulged
by me, I have no doubt. All I ask of such good friends
is, that they believe I aim well, even if constrained to say
that such things look odd in a work on such a serious
subject.
I admit that I am somewhat "a man o' the world," as
Sam. Weller would say. For me to put on the form of
dignity and gravity, which is natural with some men, would




VWAR IN fHEA VENl.               263
be arrant hypocrisy; a thing which God hates.  But,
verbum sat sapienti, I must proceed.
If we never existed in a different capacity, but are newly
created beings, why did God make us so wicked? Or, if
contaminated by Satan since we came into life, why did
God suffer him to spoil His perfect work so completely
and so soon?
Satan is a creature of IIis, and is as fully subject to His
power as we are. If God makes all His creatures pure
and good, and we are as first made, who made Caligula,
John A. Murrell, and some of our contemporaries, such as
we all wot of?
If the soul is made as simple, even unconscious as is
that of the young infant, it can properly be considered as
but the cion from which the tree grows; if that be pure
and holy, the fruit must be so too, or it was error to say:
" A good tree can not bring forth evil fruit."-Matt. 7: 18.
Some, however, admit the fruit to be sometimes a little
sour which we bear in this life, but it is said there is a
purgatory to which some of us are sent, after leaving this
world, for a spell, and where all that is cured, and we then
come out all right. If so, that is a much better place for
the preparation of souls for heaven than this. Would it
not, therefore, have been best to have sent us all to purgatory at first? This work of creating new creatures, according to that hypothesis, has been going on a great while,
and with like bad success all the time. If a mere experiment when first commenced, is it not most reasonable to
believe that God would have discovered that it was not
working well very soon, and tried some other plan? Would
TIe not have been more likely to have done so, than to
have persisted in a work, which cost the life of His Son to
repair a part of the damage so done?
My Christian friend, allow me, if you have suffered
yourself thus far to sleep soundly under a fabric so rickety,
as such faith certainly is, to urge you to awake, arouse
yourself to the sensibility of one just out of a death-like
slumber, and examine the old castle in which you and




.24G              IVAR IN HEAVEN.
your fathers have resided so long, w ithout ever taking care
to examine the foundation on which it stands.
God is the author of human reason. Ile has endowed
Ius with a little of thlat God-likle faculty which Ile possesses
ill perfcetion. le can not err. NCor canl Ie be (lisappointed
in the workingl of any of His plans. If -we hold to any
opinion, on any subject whatever, which is involved in
so much inconsistency, even when examined before the
light of hunman reason, vwe should know that we are
wrong, and look in somne other direction for the truth.




WAR IN HUEA VEN.                     265
CHAPTER XIX.
The P'ropagation of the Soul —Uphilososphical —Not within the
Natural Course of Reproduction-lInconsistencies Encountered
by Her Advocates - Phrenology In tro(duced-Physiognom7y but
an Art-Analogies bet teenz  en an,l Other Anina ls-Dfferent
Characteristics Observable in iFaimilies Accountedfor- Various
Orders of Angels and De ils —Regular Gradations of all Classes
of Creatures-For Each Spirit a Bodly JExpressly ProvidedDissimilarities in the Same Falnily-The Skull Acco)nmmodates
Itself to the Brain-Native Depravity.
THE next and last of the old theories, as presented in the
second chapter, is, "The hypothesis of the pro2aygation
of the soul."  That is, that the souls and bodies of all children are, together and alike, propagated from  their parents.
The first great, and, as I think, self-sufficient objection
to this hypothesis is, that it is perfectly unphilosophical
and unreasonable.  How it is that immortal spirits can be
produced by mortal bodies, no man, whether now living
or dead, has ever yet been able to answer, with any tolerable degree of satisfaction. The best reply which its advocates have made, or probably ever can nmake, to this stubborn difficulty in their way is, that nothing is impossible
with God.  That is true.  But many things are so with
nman; and to create, or bring into being a spirit which had
never existed before, and yet shall live forever, is one of
the m'ny things that man can not do.
The readeor will perceive that this is not within the natural course of reproduction, which pervades both vegetable
and animal life.  The acorn falls to the ground, sprouts,
springs up, grows, and in due time becomes an oak, which,
in turn, bears seed and dies.  The hen lays her eggs, sits,




266              WAR IN HE AVEN.
and hatches her brood; they grow up to maturity, do likewise, and pass away. Man (as a mere animal) is born in
the world an infant, grows into the full vigor of middle
age, propagates, dies, and is gone. In each instance, a
perfect circle is formed, in which the round of life is run.
So it is, or appears to be, with all animate creatures in this
world.
But, if the soul is propagated as is the body, and when
the body dies it flies away into eternal life, there is an instance in which the laws of nature not only deviate from
the regular course, but become mysteriously deceptive. If
that be so, we have not only all been wrong in considering
the laws of nature uniform, but the writer, with many
others, has been laboring under three other errors not before discovered: 1. In believing that man had no creative
power, and that God only could create. 2. That no power
could make anything superior to itself.  And, 3. That
nothing which could be done at all, would be impossible
with God. For, if that be true, man can, as an animal,
create, or bring into being, an eternal spirit, and which is
beyond all comparison of more value and superior to him
who created it, but God can not make a greater than Himself.
To this, it may be replied that the production of the soul
is not in virtue of any inherent power of man, but that
God, of his almighty power, causes the soul to come into
being with the body. That is possible. But, if it is in that
sense only that the soul is propagated with the body,
these two difficulties get in the way of the advocates of
this theory: first, the soul is just as  xuchl a new ereature
of God, as if created as is supposed by the Creatiani; and
worse still, in that case God creates through the instrumentality of man, as his agent and proxy.
Of that supposed mode of creation, two remarks may
well be made: 1. That it is exceedingly unlikely that God
would employ as corrupt and unreliable an agent as man
is known to be, in a matter so important as that of creating immortal spirits, which are to live forever in heaven
with him (and as part of that celestial band of minstrels




WAR I.N HEA VE V.               267
who are to sing His praises forever), or be cast into hell
with the devil and his angels; and, 2. That if the souls of
men are created by God, as new creatures, in any way I-He
may choose to adopt, we would have the right to expect
that they would be pure, as the other spiritual creatures
of His power originally were, because they would be of
God's work, in such case, as much as if created directly by
Hlim, (they being) the fruit of his creative tree, and, therefore, would be good fruit. For " a good tree can not bring
forth evil fruit."
Dr. Knapp, in reference to the Protestant school, of
which he was one, says: "The reason why this theory is
so much preferred by theologians is, that it affords the
easiest solution of the doctrine of native depravity." In a
man of his fairness, who had probably not looked beyond
the old theories for a solution of the mysteries which
surround the whole subject, as viewed in the light of
either one, or all of them together, such a remark should
be readily excused. For he, further on, also says: "This
hypothesis is not, however, free from objections; and it is
very difficult to reconcile it with some philosophical
opinions which are universally received."  And again:' And if the metaphysical theory of the entire simplicity
of the human soul be admitted, the whole subject remains
involved in total darkness."
It would appear remarkable that a theological school,
which insisted with so much zeal and perseverance, as the
one to which Dr. Knapp refers has, upon their favorite
dogmas of total depravity and predestination, should be
so easily satisfied with their faith, as to the origin and
nature of their own souls, as to allow the mere fact that
any particular theory " affords the easiest solution of the doetrine of native depravity," to have such weight as to become
their controlling reason for adopting one which is so unsatisfactory, of the soul. The more singular will this fact
look, if' we take the care to notice the unfavorable light
in which it exhibits their other pet-r1)-edestination. To
imagine a doctrine, less respectful to our Creator, would
be difficult, indeed, than it would be to charge Him with




268               TEVAR IN RlEA VEN.
allowing our progenitors, after their fall, to bring into
being a race so numerous as ours, and which never was in
existence before, a large majority of which lie had doomed
to damnation in hell, before the first one had been born
into the world. Monstrous! Is it not?
This, however, is but another instance, showing the
wonderful inconsistencies into which the greatest and best
nlen often suffer themselves to run in support of a pet
idea. And whether, in this case, they have or have not
succeeded in establishing their dogma of total depravity,
they certainly have successfully illustrated the no less
valuable biblical doctrine of man's ffallibility.
In the absence of scriptural authority to sustain a hypothesis which was supposed to serve a purpose which was
so desirable, in consequence of its convenience and utility,
its advocates appealed to such facts as that "the natural
disposition of children not unfrequently resembles that of
their parents; and the mental excellencies and imperfections of parents are inherited nearly as often by their
children as any bodily attributes."  Again: "The powers
of the soul, like those of the body, are at first weak, and
attain their full development and perfection only by slow
degrees."-Knca2p.
The circumstance that the soul like the body attains
maturity slowly, and as does the body, has already been
accounted for, as I hope, satisfactorily. No fair inference
can be drawn, in favor of that hypothesis, from any resemblance which the disposition of children may bear
toward that of their parents, or from any apparent. mental
excellencies or imperfections which children are supposed
to inherit from their parents.
It must be remembered that man is a compound being.
IIe is as fully animal, and a more perfect one than the
horse which he rides, or the dog with which lie hunts, andt
something more.
The science of phrenology proves this clearly. But it
may be said by some, that another of my witnesses needs
sustaining. I can not pause long to do so, and would not
say a word for that purpose but that the cause of scientific




WAR IN flEA VEN.                269
truth, in my judgment, requires it. I will do no more,
however, in that way, here, than offer a little of my own
experience and observation on that subject. When quite
a young man, curiosity, at first, excited with me a desire
to know something of that which some called a science,
lbut others then, as now, ridiculed as all nonsense. I procured a copy of what was then considered one of their most
perfect and reliable text-books, and read it carefully, as I
could find leisure hours which could be employed in that
way. I soon became satisfied that the observations and
discoveries on which the whole structure rested were the
fruits of the most indefatigable labors of practical scientific
men, and learned to respect their opinions. By the time
I had gone through the volume, I was convinced that
whether phrenology, at that time, deserved the name of a
science or not, that enough of leading facts had been discovered, and observations made on them, to warrant the
belief that, at some time, its friends would exalt it to the
proud eminence of a place beside the most sublime and
beneficial branches of natural science. Although I never
so much as tried to locate all the organs in the cranium
myself, and never saw the naked human brain, I soon
found that I could easily form a very reliable opinion of
the more prominent natural proclivities and comparative
mental capacities of men, or other animals, simply by
looking at them, and observing the size, shape, and relative proportions of each section of the head, and the
general contour of the hoand and face together.
While engaged in that study, I found it a very fruitful
source of pleasure, and profit also, on all suitable occasions
to mlake such observations of persons with whom I was
well acquainted, but without their suspecting it, of course;
and every such test went to sustain the theory on which
the science was based.
About the time my interest in that direction was at the
lighest point, I had occasion to visit and remain a night
with a friend in the country, who kept a large pack of
hounds, and of which he was very fond. During the
evening, the conversation turned to the subject of phre



270              TVA R INV IEA VE,.
nology. Ile remarked he would like to have me inspect
the heads of his dogs, and let him see if there was probably any truth in it. I cheerfully assented, and was pleased
with such favorable opportunity of applying my usual
tests to dumb brutes; for he knew them all well, having
hunted with each one from the time it was large enougll
to be taken to the woods, and I had never seen or heard
anything of the qualities of either one of them. The
next morning we were in the back yard betimes, with all
the hounds sporting around us, whining, yelping, or barking, eager for a chase. I observed the head, eyes, nostrils,
etc., of each without touching either, and gave my opinions
as to their good and bad qualities, and in what particulars
each would fall behind, or excel another severally, as so
hastily formed. The result was that he became a believer,
and my own faith was greatly confirmed in the truth of
phrenology; for he said I had not failed, in any one
instance, to give the relative capacities and peculiar qualities of each and every one of them.
I soon became so well satisfied, both as to the truth and
practical utility of that science, that (although I have not,
so far as I now remember, read a page on the subject since
I concluded the investigation I then gave it), I have
availed myself of her valuable lessons in business transactions ever since. And, from that time forward, I never
bought a slave, hired a white man, for any important service or considerable length of time, accepted a partner in
business, or so much as purchased a horse, or mule, without
first looking to his external phrenological developments.
And, though strange it may seem, it is no less true, that I
h.ave never yet been deceived as to the general qualities,
or capabilities of any one I have selected from then till
now, and whether man or beast. It is true that I' have
sometimes found it necessary, because I could do no better
at the time, to purchase servants, or stock, or to hire servants possessing bad qualities, but I always had the advantage of knowing wherein their faults or deficiencies lay,
and was thereby enabled to guard against damage from
them.  Whether it has been on account of my verv par



WAR IN HIEA VEIE.                271
tial acquaintance with phrenological laws, as the chief
means under Providence, or not, I will not say, but it is
true, that from then until now, I have never sustained any
considerable harm, loss, or detriment from either horse,
mule, slave, servant, employc, or business partner.
Some may say and insist, that all such indications are
but the teachings of the time-honored and universally
admitted science of physiognomy. That is all error. The
few facts, which are observable under the rules of physiognomy, are but so many indices or pointers to the occult
but divine science of phrenology, which lies concealed
within. Physiognomy is but an art, and deserves not to
be classed with the sciences. No sufficient philosophical
reasons can be assigned for the truth of the few rules
known to that art, without the aid of the theretofore hidden
treasures which were brought to light by the phrenologist.
It may be thought that I have gone further out of my
way, than prudence would dictate, to get the unenviable
privilege of indorsing for a friend, whose solvency is doubted
by many who should know her resources as well, or better,
than I do. To such intimation I should say: 1. That I do
not undertake to defend all the absurd, and sometimres ridiculous claims which shallow pretenders have, or may, set up
for phrenology. I propose simply to give the cause of natural science the benefit of my humble testimony (whatever
that may be), to the claims of one of the most interesting
and valuable of the whole sisterhood, upon the respect and
confidence of a discerning public opinion. 2. That the criticisms of such persons, as have learned to appreciate, as of
any great value, nothing but his double-barrel shot gun and
pointer dog, or the graces of her toilet, or other like worthy
objects of admiration, have never had any hindering terrors
for me. And that I have never yet met with any one, who
has given the subject of phrenology that attention which was
necessary to have enabled him to form any valuable opinion
of her claims to public confidence, who had not been as well
satisfied as I am, that the valuable discoveries and observations on which the science is founded are sufficient to sustain her leading friends, in all they have claimed for her.




272               TVA R IN HEA VEN.
It is now so generally conceded that the brain is the seat
of the intellect, the mind, the soul of man, that I do not
think it necessary to do more than assume that as true.
Phrenology proves that the human. cranium contains all
the parts or organs of the brain, which exist in the head
of any other animal, and others also, which are used by the
mind of man in the exercise of his reasoning powers, and
which are peculiar to himself, in addition thereto. These
organs are located in the upper frontal part of the skull,
and give the head of man that prominent oval form, which
that of no other animal has. All the other organs of sense
(which amount to some thirty odd) are common to all
animals of a higher order. The presence of these organs,
in the heads of such animals, indicates that they possess all
the senses, of which each, in man, is the organ; and observation proves that they do enjoy all such intellectual powers.
These, I repeat, embrace all the mental powers of man,
except that of reason. To illustrate the difference between
the nature of the intellectual powers of men and brutes,
take an apple and show it to a monkey, and let him see you
toss it up over his head; he knows it will fall back as well
as you do, but he has no conception of the laws of gravitation in obedience to which it returns.
A horse knows, as well as his owner, that day will succeed
the night, and that night will next follow day; but he has
no knowledge of the reason why it is so. The oxen that
draw the wagon know that the hind wheels never overtake
the fore ones, yet they never trouble themselves to inquire
why they do not. Other animals, however, have, and in
different degrees, just like men, nearly all the powers of per-:
ception, natural propensities, and sentiments which he enjoys; such as a knowledge of size, form, color, locality, etc.,
amativeness, philoprogenitiveness, secretiveness, combativeness, destructiveness, and others; and..;ievolence, firmness,
cautiousness, and other sentiments. So that, on a careful
examination, it will be found that the differences between
the intellectual powers of man and beast are but few; and,.to speak in general terms, we may say there is but one dif



TWAR  iN HEA VENV.                273
ference between them, in that regard, which is capable of
being observed by another. And that is the power of tracing
from effect back to cause, and from cause to eflect, and
the faculty of reasoning from comparison, analogy, etc.
Man being superior to other animals, in every respect,
possesses all these qualities in a far higher degree of perfection. But, as between each other, there are as many points
of difference between other animals as between men, with
that one exception;
Now, observe, man is a perfect animal, and he is man also.
And there is but one intellectual difference which is susceptible of observation between men and other animals. Man,
therefore, and other animals alike, possess physical bodies,
and intellectual capacities; different in degree but the same
in number, with but one exception.
Brute animals of the same families are often as much
unlike as men are. They as frequently inherit good or bad
qualities from their parents as do children. Do they not?
Take horses and dogs for illustration. Do not colts and
puppies, from the same parents, respectively, differ in their
capacities, tempers, and general proclivities, as often and
as materially as do children? My observation has been
that they do.
All the resemblances and differences, therefore, but one,
which are found to exist between children of the same
parents, are referable to, and fuilly accounted for, on the
score of their animal nature. The only one left, as not so
referable, is that of the diversities of disposition which are
observable in children in relation to piety or wickedness,
and which are peculiar to man. A little reflection, it is
conceived, will suffice to relieve the mind of every one
from all doubt and embarrassment on that account.
First, I remark, the secret thoughts of the soul of one
can not be known to another. It is for this good reason
that wve are commanded: " Judge not lest ye be judged."
We are incompetent to understand the internal desires,
worlkings, or conflicts, which may be going on within or
upon the mind of another, as a rational and accountable
creature; and hence, the opinions we may form of them are




274              WAR IN HEA VEN.
wholly unworthy of reliance, and we are, therefore, required to suppress them. It is only permitted us to judge
of a tree by its fruit. A good tree will produce good fruit,
and a bad tree evil fruit. But we can form no just or
valid opinion of what a man or boy is to-day by what he
was yesterday.  From  the time the human soul has
advanced far enough to know right from wrong, he is subjected to the counter influences of the corrupting temptations and deceitful arts of Satan, and at the same time is
visited and counseled, warned and encouraged, by the Holy
Spirit, and may, at any moment, yield to the control, for
the present at least, of either.
One of a pair of twin brothers may, therefore, from the
very first of such visitations, incline to the one, and at the
same time his brother may lean to the other of such adverse
influences; and thereby they may become, at an early age,
as diverse from each other, in that respect, as day is from
night.
And this may be the case whether the soul pre-existed,
was created apart from the body, but when it was born, or
was produced with it. No inference of any value can,
therefore, be drawn from that source for or against either
hypothesis.
The reasons on which the truth of these remarks rest,
apply with equal force to all other phenomena of resemblance or the contrary, which are observed between members of the same families. But again, it should be remembered that angels and devils are as dissimilar as men, and
far more so.
This proposition is sustained by the concurrent evidences
of heathen philosophy, the Sacred Scriptures, and the
testimony of the best thinkers of our own a-ge, and
whether Christian or not. The heathen philosophers, and
those of our contemporaries also, proceed on the supposition confirmed by so many experiments and observations,
that there is, in nature, a general connection or chain by
which all creatures are most closely united together; that
individuals of each class of beings border upon and run




WAR IN fHEA VEN.                 275
into each other, so that there is no break in the descending
scale from the highest to the lowest.
The Old Testament writers speak frequently of Cherubim
and Seraphim, as in Gen. 3: 24, and Isa. 6: 2. And in the
New Testament, such expressions often occur, as: "Far
above all principality, and power, and might, and dominion,
and every name that is named, not only in this world, but
also in that which is to come."-Eph. 1: 21; Col. 1: 16;
Rom. 8: 38; 1 Pet. 3: 22.
From all which we are bound to believe that there are
different classes of angels.  The Scriptures as plainly
teach that Satan was an angel of high order, and far above
others that were seduced by and cast out with him. And,
if the regular descending scale prevails with them, as we
have every reason to believe it does, the followers of Satan
consist of every order and degree below him, and even
down to' the most ignorant of the wild African races,
which are scarcely distinguishable from some of the
monkey tribes.
Here we have a satisfactory solution of all the mysteries
which have hitherto prevailed, as to why it is that such
wonderful differences exist between the capacities of various races of men, as well as between individuals of the
same race and family.
St. Paul distinctly says, that God giveth "to every seed
his own body." —1 Cor. 15: 38. From this pregnant remark
of his, and many others of like import, already but elsewhere referred to, when considered in connection with His
uniform economy of preserving perfect symmetry and
harmony in all His works, we may safely conclude that
God sends the spirits, for whom a probationary term has
been provided, into the world in such order, that each
class at all times, and in every age of the world, shall be
represented in due proportion. And that, as a general
rule, He sends those of similar capacities and inclinations
into the same countries and families.
And so wisely and perfectly are all His providences ordered, that arrangements were made "before the foundation of the world," for the production of the body, intended




276              WAR INT HEAVEN.
for each, at the proper time, and of the family, and under
all the circumstances best adapted to the accomplishment
of all the divine purposes assigned to and for each and
every one. And in this view we can perceive why each
should, and how he can have " his omwn body."
The physical body being the offspring of the parents, produced strictly pursuant to natural laws, would be expected
to resemble that of one or the other of the parents, and in
some respects bear a resemblance to both. That children
of the same family should physically be very much alike,
is no less reasonable. The body being the tenement of
the soul while here, and the brain the machinery through
the instrumentality of which it accomplishes all the purposes of its earthly destiny, and as those pertaining to each
family are usually very much alike, it is equally reasonable to suppose that the tenants and operators to which
each is given would be as much alike; for, if so, their
necessities would be the same.
It sometimes happens (as we erroneously suppose) that
children of the same parents resemble each other but little, either in body or mind; somne proving far above, and
others as much below the average family standard. Such
exceptional instances are everywhere to be met with, not
only among men, but inferior animals, and it is no less
common in the vegetable kingdom. No conclusion, of
any worth, can be drawn from such extraordinary cases ill
favor of the theory of the propagation of the soul. But,
if it were deemed necessary, an argument could be made
on that phenomenon alone, in favor of pre-existence, which
would be found hard to answer. If the soul existed before the body, and the body was made for its habitation,
there is nothing at all mysterious in the circumstance of
souls, of entirely distinct orders, being furnished with
bodies from the same family.  All that is necessary to
adapt a body to the use of one of the first class of lost
spirits (as well as for the lowest) is that the cranium should
be large enough and sufficiently well proportioned to accommodate such occupant with the instruments and facilities required for his greater' reasoning operations; and, as




WI..?R IN HEA VEN.              277
is known to all who have observed, with any considerable
care, the skull, in its growth, will accommodate itself very
much to the size and form which the brain is, at the same
time, assuming.
From this fact arises one of the chief advantages of an
active early education. The brain being, in such cases,
kept actively at work, will grow larger and in better proportion, and thereby become more healthy and vigorous
also; precisely as is the case with the body, which has
been brought up to habits of industry and appropriate
exercise.
The detriment which one of the favorite notions of the
special advocates of total depravity and predestination
received, by adopting the propagation doctrine, was very
inadequately compensated by what little benefit the other
received from it.
It is true that their view of the origin of the soul was
more consistent with that of the depravity of our nature,
as observation must and does teach, than was that of their
most troublesome opponents, yet it fell far short of coming up to anything approaching a full or satisfactory solution of their problem.
The hypothesis that our souls were fallen angels, and
have long since been properly designated as devils, is the
only one which has yet been presented to our consideration which does, or can, account for the fiendish wickedness of human nature. And that can only do so by making
large allowances for the downward road we have been
traveling for the last six thousand years, under the lead of
Satan, and by associating with devils only.
None, comparable to many who have inscribed their
names but midway up the scroll of infamy in this world,
could have been tolerated in heaven for a single moment,
as they were up to the time when they were expelled. So
that, as has been remarked above, they must have become
incomparably worse since they were cast out hence, than
they then were.
" The heart is deceitful above all things and DESPERATELY
WICKED; who can know it?"-Jeremiah.




278               WAR IN HYEA VEN.
CHAPTER XX.
AN APPEAL TO THE ISRAELITES.-Apology-PreseirveZrs of the
Prophecies, and Light to Christianity- Friendly Relations
Commended- Will the Jews be Restored to Palestine?- Who
are the Israel of God?-Abraham had Eight, or More SonsConverted Jews Identified with Christians- Who are Not of the
Seed of Abraham?-Israel to be Called by a New NameEzekiel's Vision of the Dry Bones —The Two Sticks —The
Corn-Solomon's Temple-Lost and Driven Away- The First
and the Last — Captivity in Egypt — The Ark- Christ both BenEphraim and Ben-David-Michael and Messiah-Purgatory
— Saul of Tarsus — Conclusion.
MY DEAR HEBREW  FRIENDS: I want to submit to your
consideration, a few suggestions, but fear you will not
appreciate my motives. My object is not to offend you,
but if possible to gain your willing and unbiased audience
for a few brief moments.
Do not turn away, saying, I have not asked your counsel. I know you have not. And I also know the estimation in which voluntary advice is usually held.
I do not propose to address you as those who are unable
to read or think for themselves, and much less because I
consider you without competent theological advisers of
your own. You can boast much of the best talent and
most profound learning from the days of Abraham to the
present time. Nor do I pretend to any means of acquiring
biblical lore superior to your own. To your fathers were
the written oracles of God first committed, and you have
preserved them with a fidelity worthy of all praise.
Your Bible is the best evidence of the truth of the
Christian religion now in existence. For near two thousand years you have served as torch-bearers to the Christian world.




WAR IN HEAVEN                   279
While you reject the meek and lowly Jesus of Nazareth,
and disown him as the promised Messiah, you testify to
the genuineness and verity of the Scriptures on which
Christians build their faith; and your evidence is received
and valued- by others as the voluntary admissions of an
honest party litigant against his own cause. Without the
prophecies which you have so faithfully and carefully preserved, the preaching of the apostles would have been all
in vain, and deprived of that divine support, the whole
fabric of Christianity would yet tumble and fall to the
ground.
Do you not perceive that wherever you have carried
your Bible, and the Gospel has followed it, all who investigate the subject but yourselves, become Christians?  I do
not wish you to consider me as impertinent. No such
thing, I assure you, is intended. So far from that, it is
with diffidence, hard to overcome, that I get my own consent to address you a solitary line, even in the way of the
most delicate intimation on a subject with which you are
so familiar, and with regard to which your minds are so
firmly settled. Insisting, then, that you do not charge me
with vanity, or any impure motive, I beg of you a brief
but impartial hearing.
Remember, we are all imperfect and liable to err, you
may know incomparably more than I do, and yet it is possible that one idea may have occurred to my mind that has
not to yours. Personally, I have no interest in your faith.
Should I, through the. tender mercies of God, get to a
better world after this life, I will not need your assistance
to render me happy; and if I go to hell, it will be a matter
of little consequence to me where you are. While we are
together here, however, we have a common interest in
cultivating and preserving the most friendly relations.
We should not only as friends, but as brothers, consult
and advise with each other, frankly and freely, about our
great and eternal salvation.  We have all set out to
wander, as best we can, through the wilderness of this
world, and each has the same interest to find a safe pas



280               WAR IN  HEA VEPN.
sage over the Jordan of death. If you think you are on
a more direct or safe route than I am, you should so inform me, and invite me to come and go with you; and I
am under the same obligation to you. It is in this view
that I venture to suggest a few thoughts, for your own
serious reflection, as to some difficulties which I think lie
in your way. And I would, with great pleasure, hear any
remarks you may desire to make on the same important
subject, in the same cordial friendship.
I am not one of those who can not respect or esteem a
fellow-man  because of a difference of opinion on any
question whatever. The name.Jew is as agreeable to my
ear as any other, except that of Christian. And I love the
kind-hearted, affable, and socially inclined Israelite, as
well as any other man, who is not a consistent, practical
Christian. The humble hope which I feel, that what I
wish to say may, under the kind providence of that merciful God whom we all profess to adore, prove a blessing to
some of my associates in crime, and fellow prisoners in
this world, is the sole cause of my volunteering to say a
word to you as a distinct family. And with these apologetic remarks, I proceed to the task before me.
In the first place, I desire you to answer yourseives this
question, is it true that wherever we have carried our
Bible, and the 4Gospel has followed it, that everybody who
has investigated the subject, but ourselves have become
Christians?  This interrogatory, as you will perceive, is
blased on the preceding remarks about torch-bearinSg, and
is designed to invite you to a retrospective view of the
effect produced by the lawI, prophets, and Gospel together,
on those who feel no national interest in the family quarrel in relation to the "Babe of Bethlehem."
Is it not possible, my dear Ifebrew friend, that you are
in error as to the promises relative to the return of your
people to Palestine?  I know  it is generally believed
alike by Jews and Christians, that you, as a nation, will at
some future period return to and again occupy the holy land,
before the great and final judgment. It is due to you, as




WAR IN RZEA VEN.                 281
my dying fellow-men, that I should, in all candor and
frankness, say, that I do not so ulnderstand the prophets.
I must, therefore, in the most respectful and affectionate possible way, suggest to you the propriety of reviewing those prophecies, in the light of the views submitted
in the preceding chapters of this work, as to the origin,
nature, and value of the human soul, as well as of those
here offered, especially to yourselves.
The first important inquiry which arises in this connection is, who are intended by the "Israel" which is to be
restored?
I do not propose to argue this question, further than to
throw out such intimations as, I trust, may direct your
attention to a line of investigation, which, I think, may
prove of some value. Your ability to discuss this, or any
other scriptural truth, for yourselves I fully recognize.
The promises on which that belief rests were made to
Abrahban, and through him to his seed. They were renewed to Jacob, whose name was changed to Israel, and
were confirmed by the prophets, who most frequently use
the general name, or term, "Israel."
It should be remembered that Abraham  had at least
eight sons, and daughters also, but of the latter we are
not informed how many. That the Messiah was to come
of the family of Isaac is very clear.  But there is no evidence that any of the seed of Abraham were to be denied
a full share of all the spiritual blessings which the promised Messiah should bring upon any branch of his family.
Indeed, these promises extend to all nations: "Andl in thy
seed shall ALL the NATIONS of the earth be BLESSED."-Gen. 22:
18. See also Ib. 12: 3; 18: 18; 26: 4.
The present Hebrew family can include but a very small
fractional part of the seed of Abraham, who were embraced in those divine promises, as must appear to every
unbiased mind.  When Jesus of NIazareth was proclaimed
the Christ, the expected Messiah, many Jews, of his day,
believed on him. All who are now so calledc, reject him.
Think of that! After the crucifixion, and under the
preaching of his immediate disciples, a vast number were




282              WAR IN flEA VEN.
soon converted to faith in him. The eloquent and indomitable Saul of Tarsus, who at an early period avowed his
faith in Jesus as the true Messiah, with others of less distinction, and within a few years preached the Gospel of
Christ throughout all the chief cities and countries into
which your people had fled, from the political sufferings
which they endured at home, and a very large number
were, by that means also, converted to the Christian faith,
both of Jews and heathen nations, as is well known.
Observe, now, that the disciples of Jesus (and who were
first at Antioch, and afterward everywhere, called " Christians") were cruelly persecuted, and often severely punished, alike by such Jews and Gentiles as disbelieved the
preaching of Christ.
It became necessary, therefore, as well as more agreeable to their feelings, for all who professed the Christian
religion to associate chiefly with each other. With them the
barrier which prevented the intermarriage of Jews with
Gentiles was broken down.  And, as a matter of course,
the children of Christians, whether of Jew  or Gentile
parentage, married together, at least in, a very large majority of cases. That custom has continued down to the
present time. And when an Israelite is converted to the
Christian faith, he or she becomes attached to, associates
with, and marries, if at all, in Christian families, now as
well as then. And, in this way, the Hebrews, as a sect,
have been relatively diminishing from the days of Jesus
Christ to the present moment.  If this be not true, then,
what has become of all the Christian:Jews and their descendants?
The blood of Abraham, Isaac, and Jacob, as well as that
of Judah also, has become so completely intermixed and
mingled with that of Gentiles (and of other Gentiles, as I
might say, for the descendants of all Abraham's children
but those of Isaac, have been by them called Gentiles all
the time), that it can not now be identified, except the
small proportion of it which is found in the veins of the
comparatively few who are now called Israelites. And




WAR IN HEA VEN.                 283
that amounts to but little more than does a drop in a glass
of water.
Bear in mind, the promises were to Abraham and his
seed. Now, who are the seed of Abraham in 1870? Or,
it might rather be asked, who are not of his seed? It is by
no means probable that any considerable number of the
natives of Europe, Asia, or America of this age (except
those of African extraction), do not partake more or less
of that patriarch's blood.
May not all the prophecies, from which the opinion has
been drawn, that your people, as a nation, shall return to
repossess, rebuild, and again dwell in Jerusalem and the
holy land, refer to the redeemed of the Lord-the promised
Messiah?  And, may not the term "Israel" apply to the
believers in, followers of, and the restored by Christ?
Your attention is earnestly invited, in this connection,
to the following Scriptures: "And the Gentiles shall see
thy righteousness, and all kings thy glory: and thou shalt
be called by A NEW NAME, which the mouth of the LORD
shall name."-Isa. 62: 2. "And ye shall leave your name
for a curse unto my chosen: for the Lord GOD shall slay
thee, and call his servants by ANOTHER NAME."-Ib. 65:
15. May not "Israel" be "your name," which is to be
left; und " Christian," the "e ew name," by which those wvho
are "his servants"-"  shalt be called?"  Of whomr is it here
said, " the Lord God shall slay thee?"
"And the Redeemer shall come to Zion, and unto them
that turn from transgression in Jacob, saith the LORD."Isa. 59; 20; and 1: 27. "And the ransomed of the LORD
shall return, and come to Zion with songs and everlasting
joy upon their heads: they shall obtain joy and gladness,
and sorrow and sighing shall flee away."-Isa. 35: 10;
and 52: 7 to 10; 60: 14 to 22; 65: 8, 9; Jer. 3: 17; 50:
4, 5; Ezek. 36: 26; Hos. 1: 4, 5; lb. 3: 5.
From these Scriptures does it not look very much like
the "Israel" which is to " return and come to Zion," are to
be those who are " ransomed of the LORD, by the Redeemer
(or Messiah) who was to come?
"For, behold, I create new heavens and a new earth:




284             VWAR IN 1HEA VEN.
and the former shall not be remembered, nor come into
mind."-Isa. 65: 17. "Behold, O my people, I will open
your graves, and cause you to come up out of your graves,
and bring you into the land of Israel. And ye shall know
that I am the LORD, when I have opened your graves, O
my people, and brought you up out of your graves, and.
shall put my spirit in you, and ye shall live, and I shall
place you in your own land: then shall ye know that I
the LORD have spoken it, and performed it, saith the LORD."
-Ezek. 37: 12, 13, 14. Does it not appear from this, that
those, or at least some of them, who are to be brought
back, or return " into the land of Israel," are first to pass
through their graves? And does not this view accord far
better, also, with the signs of the times?
God can do all things, but would it not require a wonderful intervention of miraculous power to restore your
people, as a nation, back to Palestine? Suppose the
country abandoned by its present and all other inhabitants, and your people should be invited to return by
another Cyrus, would they accept the invitation? Would
not a large majority now, as when called from  Babylon
and elsewhere, to return to Jerusalem, rebuild the city and
temple, and reside again in the holy land, prefer their present places of residence and business pursuits, and therefore decline going? Is it not, indeed, beyond all human
probability, that the Hebrews ever will, in this life, be
restored to that country, and occupy and control it, as in
the time of King David?
Before passing away from  this remarkable chapter of
Ezekiel, I beg leave to call your attention to two other revelations which are therein allegorically made, and so illustrated:
" The hand of the LORD was upon me, and carried me out
in the spirit of the LORD, and set me down in the midst of
the valley which was full of bones, and caused me to pass
by them round about: and, behold, there were very many in
the open valley; and, lo, they were very dry. And he said
unto me, Son of man, can these bones live? And I answered,
O Lord GOD, thou knowest. Again he said unto me, Proph



TVAR IN HEA YVEN.               285
esy upon these bones, and say unto them, O ye dry bones,
hear the word of the LORD. Thus saith the Lord GOD unto
these bones; Behold, I will cause breath to enter into you,
and ye shall live: and I will lay sinews upon you, and will
bring up flesh upon you, and cover you with skin, and put
breath in you, and ye shall live; and ye shall know that I
am the LORD. So I prophesied as I was commanded: and
as I prophesied, there was a noise, and behold a shaking, and
the bones came together, bone to his bone. And when I
beheld, lo, the sinews and the flesh came up upon them, and
the skin covered them above; but there was no breath in them.
Then said he unto mo, Prophesy unto the wind, prophesy,
son of man, and say to the wind, Thus saith the Lord GOD;
Come from the four winds, 0 breath, and breathe upon these
slain, that they may live. So I prophesied as he commanded
me, and the breath came into them, and they lived, and
stood up upon their feet, an exceeding great army.
"Then he said unto me, Son of man, these bones are the
whole house of Israel: behold, they say, Our bones are dried,
and our hope is lost; WE ARE CUT OFF FOR OUR PARTS. Therefore prophesy and say unto them, Thus sait-h the Lord GOD;
Behold, O my people, I will open your graves, and cause you
to come up out of your graves, and bring you into the land
of Israel. And ye shall know that I am the LORD, when I
have opened your graves, O my people, and brought you up
out of your graves, and shall put my spirit in you, and ye
shall live, and I shall place you in your own land: then shall
ye know that I the LORD have spoken it, and performed it,
saith the LoRD."-Ezek. 37: 1-14.
On this Scripture the views which follow are respectfully
submitted for your investigation, and approval or rejection,
as they may affect the mind of each. That the dry bones
(for lo, they were very dry) represent the souls of men, as
they were in exile, and before entering this world, as the
"breath of life," the animating spirits of men. There were
"c very many" of thenl; and there are, also, many who have,
do, or will live in this world, in hope to live again.
The body of Eve was made of a bone. Dry bones are a fit
emblem, as found used here. When the bones came together,




286             TVAR INy HEA VEYN.
bone to his bone, and the sinews and flesh came upon, and
skin covered them, they were just in the condition in which
the body of Adamr  was before "the breath of life" was
" breathed into him."-Gen. 2: 7. And they were animated
ir the same way; "Thus saith the Lord GOD; Comne from
the four winds, O BREATH, and breathe upon these slain, that
they may live." "And the BREATH CAME INTO TIIEM, an.d
they lived, and stood up upon their feet, an exceeding great
army."
Now, note the first part of the eleventh verse: "Then
said he unto me, Son of man, these bones are the whole house
of Israel."  Observe, again, these were they whose graves
are to be opened, and who are to be brought up " out of
their graves," and "into the lanzd of Israel."
The other prophecy referred to, is that which is illustrated by the figure of the two sticks:
"And the word of the LORD came again unto me, saying, Moreover, thou son of man, take thee one stick, and
write upon it, For Judah, and for the children of Israel
his co-mpanions: then take another stick, and write upon
it, For Joseph, the stick of Ephraim, andfor all the house
of Israel his companions: And join them one to another
into one stick; and they shall become one in thine hand.
"' And when the children of thy people shall speak unto
thee, saying, Wilt thou not shew us what thou meanest by
these? Say unto them, Thus saith the Lord GOD; Behold,
I will take the stick of Joseph, which is in the hand of
Ephraim, and the tribes of Israel his fellows, and will
put them  with him, even with the stick of Judah, and
make them one stick, and they shall be one in mine hand.
" And the sticks whereon thou writest shall be in thine
hand before their eyes. And say unto them, Thus saith
the Lord GOD; Behold, I will take the children of Israel
from among the heathen, whither they be gone, and will
gather them on every side, and bring them into their own
land: And I will make them one nation in the land upon
the mountains of Israel; and one king shall be king to
them all: and they shall be no more two nations, neither
shall they be divided into two kingdoms any more at all:




TVARI IN IIHEA YVLE.              287
Neither shall they defile themselves arny more with their
idols, nor with their detestable things, nor with any of
their transgressions: but I will save theni out of all their
dwelling places, wherein they have sinned, and will cleanse
them: so shall they be my people, and I will be their God.
And David my servant shall be king over them; and they
all shall have one shepherdl: they shall also walk in my
judgments, and observe my statutes, and do them. And
they shall dwell in the land that I have given unto Jacob
my servant, wherein your fathers hlave dwelt; and they
shall dwell therein, ecen they, and their children, and their
children's children forever: and my servant David shall be
their prince forever. Moreover, I will make a covenant
of peace with them; it shall be an everlasting coverlant
with thelm: and I will place them, and multiply them, anld
set my sanctuary in the midst of them for ever imore. My
tabernacle also shall be with them: yea, I will be their
God, and they shall be my people. And the heathen shall
know that I the LORD do sanctify Israel, when my sanctuary shall be in the midst of them for ever more." —Ezek.
37: 15 to 28.
One of the same great events is represented, although in
a very different form, by the " two sticks," as by the < "dry
bones."  To a correct understanding of the "two sticks,"
it is niecessary that we consider it in connection with other
Scriptures.  Such, for instance, as -those quoted above,
about the chlGeyc of naimes, and as the follow-ing fiolm
Ilosea: "Yet the number of the children of Israel shall
be as the sand of the sea, which can not be measured nor
numbered; and it shall come to pass, that in the place
wherein it was said unto them, Ye are not my people, there
it shall be said unto them, Yc are the sons of the living
God."-1: 10. "And I will sow HER unto me in the earth;
and I will have mercy upon her that had not obtained
mlercy; and I will say to them wchich were not my people,
Thou art my people; and they shall say, Thou art my
God."-2: 23.
The term "'Israel" must be construed to cover all the
redeemed of the earth, of whatever nalle or race they




288               VWAR IN HEIA V ENT.
may have been. It was of the tribe of Judah and seed of
David, that the Messiah was to come. In the figure of
the "two sticks," therefore, that of Juclah should represent all the redeemed through the mediation of the Savior.
Now, to get at the meaning of the two sticks, let that,
"For Judah, and for the children of Israel his coimpanions," stand for all Israel, as to be restored; and that
"For Joseph, the stick of Ephraimn, and for all the house
of Israel his companions," represent that part of all the
children of Israel, who are to be taken "from amony the
heathen whither they have gone;" and let the termll  "heathen "
indicate all, both Jew and Gentile, who finally refuse to
return to God, but prefer the lead of Satan and the way
of sin. In this way we can readily perceive how the stick
of Joseph "and the tribes of Israel his (Ephraim's) fellows," can be put "with the stick of Judah and they
become ONE STICK. And they shall be one in mine hand,"
saith the Lord.
And in this way w-e can understand all other remarks
which are found there, such as of their purity, dwelling
there forever, David being "their prince forever," "one
shepherd," God's tabernacle being with them, eta:.
To God's Israel imany precious promises are made by
the prophets.  Further on, in Ilosea, he says: "I will be
as the dew unto Israel: he shall grow as the lily, and
cast forth his roots as Lebanon."   "They that dwell
under his shadow shall return; they shall revive as the
corn, and grow as the vine," etc.  Who is wise, and he
shall undeirstand( these thingss? pruden:t, and he shall know
them? for thie w.ays of tle LORD are right, and the just
shall walk in then.: but the transgressors shall fall therein."
— Ios. 14: 5, 7, 9.
These promises to his servants are everywhere intermnixed with warnings and threatenings to the impenitent
and wayward, as in that chapter of Hosea.
" T/ey shall rcrice as the corn."  This evidently has reference to the soul, in its fallen state, being prepared to live:again, by entering the body, as the life of the corn is reproduced through the instrumentality of the stalk. And




VWAR IN HE A YVE.                 289
which was more filly explained, in commenting on Mark
4, and 1 Cor. 15, in the twelfth chapter.
Such figurative allusions are abundant, both in the Old
and New Testament Scriptures.  And for the benefit of
my Hebrew friends, who have not been taught to confide
in the latter (and fromn which most of the evidences in support of the theory of the soul, which is herein presented,
have been drawn), as I, and most readers of this age, have
b)een, I will suggest, for their investigation and application,
a few more from the Old Testament.
The temple, as originally built by King Solomon, the
materials of which it was composed, and the manner in
which they were prepared, is a perfect emblem  of the
Israel of God (some of whom, in this life, were to worship
there), when restored to his fiavor. Each piece of timber
and every stone, which went ifito the building, existed
before it was applied to that divine use; and in a rough
or crude state, wholly unfit as it then was, for the n.oble
purpose to which it was destined.  And it was all pre —
pared before it was brought even to the place- where the
edifice was to be erected. "And the house, whenit
was in building, was built of stone made ready before. it
was brought thither; so that there was neither hammer
nor ax, n.or any tool of iron heard in the house, while it
was in building."  The rough ashlar was taken fiom thle
rude quarry where it was found, and carefuilly squared
and dressed, ready for the builder's nse, before it w~:as
taken to the place of the building.  See 1 Kings 5: ancd 6.
"I will seek that which was lost, and brilg agailn tl;lt
which was driven away, and will bind up that w;hich. trs
l)roken, and will. strengthen that which was sick: but I
will destroy the fat and the strong; I will feed them with
judgment."-Ezek. 84: 16.
What are we to understand by the double figure,,I, will
s(ack that w/hieh was lost, an(d bring again that lwhich uwas DRIVEN
away? Do not err so far as to construe the terms lost and
dlriven away as applicable to events all occurring in this. life.
For if it were so, all who die while lost or drive  c'a-ag, y'from  their friends, home, or country, coulld not be four!d,




290             TWAR IN HIEA VEN.
or brought back again.  To all that vast number such
promises would be altogether deceptive. But God will
not deceive his people who put their trust in him, and
keep his commandments:
"Thus saith the LORD the King of Israel, and hisRec —
deemer the LORD of hosts; I am the first, and I am the
last; and beside me there is no God." —Isa. 44: 6; 41: 4;
48: 12. What is meant by such expressions and whichl
occur so frequently as, " I am the first and I am the last?"
In Rev. 22: 13, the same thing is expressed, but more
fully illustrated: "I am Alpha and Omega, the beginning
and the end, the first and the last."  Alpha and Omega,
being the beginning and the end, " the first and the last"
letters of the Greek alphabet, having preceded the words
"the first and the last," in this quotation, although they do
not vary the meaning, yet they indicate more clearly what
is intended. If Jesus Christ made the world and the body
of man, as I have insisted that he did, he was here first, tliat
is, before any of us, as men; and should he return as judge
of the living and dead, as it is insisted that he will, at the
end of time, then he will have been the last to come. All
who were to have been sent here for probation will, of
course, have come into the world as man, before that
awful event; and hence he will have proven himself to be,
and to have been, " the first and the last."
The captivity of Israel in Egypt, their miraculous
deliverance, their travel through the wilderness, and
entry into the pronmised land, furnishes another and a
striking illustration of the captivity of our spirits, the
probation extended in this world, and of the preservation
and final restoration of the faithful to the heavenly
Canaan; and of the punishment also of those who reject
salvation on the terms prescribed.'"Ye have sold yourselves for nought; and ye shall be redeemed without
inoney."-Isa. 52: 3.  In your application of this, let
Moses stand as the vicar of Messiah.
You can draw another perfect picture, and of the same
fearful events, from' the designs of the divine Artist, which
may be found in the account given of the condition of




WTAR IN HEA VEA.                  291
man at the time —the building of the ark-the preservation of Noah and his family, and of the destruction produced by the deluge. The painting of this, I must also
leave for the easel and pencil of the skillful reader, and
pass on.
Permit nme, in conclusion, my Hebrew friend, and most
affectionately, to urge upon you the propriety of reviewing
your prophecies which relate to the Messiah. And, when
doing so, that you keep before your mind these questions:.May it not so turn out that Jesus Christ comes fully up
to your ideality, both as to Ben-Ephraim and Ben-David?
And can not all the prophecies, on which the expectation of
each is based, be fulfilled by the second advent of Jesus
Christ as Ben-David?
"Rejoice greatly, 0 daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he
is just, and having salvation; LOWLY, AND RIDING UPON AN
ASS, and upon1   a colt, the foal of an ass."-Zech. 9: 9. " For
unto us a child is born, unto us a son is given: and the
government shall be upon his shoulder: and his name shall
be called Wonderful, Counsellor, The mighty God, The
everlasting Father, The Prince of Peace."-Isa. 9: 6.
Both of these prophecies (and many others similar to
each) apply to the promised Messiah, as all who believe
the prophets admit; and yet it is not easy to conceive of
forms of speech, which would have been better qualified
to produce opposite expectations, in some respects, of
that Messiah, when he should come. I must insist, however, that these prophecies apply to one and the same
individual.
They must be reconciled on solme reasonable hypothesis,
or rejected.  If either be false, we can trust neither,
unless we can find wherein the error lies: and it is now,
most likely, too late to (lo that, if there were any.
Let us try, therefore, to harmonize these twvo classes of
descriptions.  Jesus of Nazareth filled, quite well, the
idea of Messiah, as indicated in Zechariah. lIe was so
poor that he had "not where to lay his head." —Matt. 8:
20. In Dan. 7: 1.3, 14, we read: " I saw in the night vis



292             TWAR IN AHEA VEN.
ions, and, behold, one like the Son of main came with the
clouds of heaven, and came to the Ancient of days, an d
they brought him near before him. And there was given
him dominion, and glory, and a kingdom, that all people,
nations, and languages, should serve him: his dominion is
an everlasting dominion, which shall not pass away, and'his kingdonm that which shlill not be destroyed."  Now,
suppose Jesus Christ should return to earth in all the
pomp, poNwer, and glory which was revealed to 1)aniel, to
sit in judgnment and receive that everlasting kinlgdomn,
would he not fill the highest expectation which the quotation above from Isaiah, or any other such description, has
or could have excited?
This view of their meaning removes all seeming discrepancy between those prophecies.  And jtust in that
way, I confidently believe, the class first referred to have,
aud the other will, in due time, be fulfilled, in letter and in.,spirit.
As you are aware, some of your most learned Rabbins
lhave held, that the Miclhael of Daniel was to be the Messiah. In that we agree. And from this point, it is by no
means difficult for us to concur, also, in the opinion that
he will return to earth as the final Judge and Restorer of
the lost but repenting spirits; provided that you agree with
mle, that we are of the fallen angels who were cast out
with Satan from heaven. And this, I feel very sure, alt
Will do who give the subject that careful investigation
which its magnitude demands.
Hoping you will pardon me for so doing, I will also
suggest, as a nmatter worth the most anxious examinatio~n,
that the notioni which has prevailed so long, and with so
many pagans, Jews, andcl Christians, that there is a "Pat ryatory," or place of purgation and preparation to whicll
the departed spirits of men will be sent, and where they
will or may be fitted for heaven and happiness, may be
wholly unfounded in fact, and a most dangerous delusion.
How such au idea, which is so poorly sustained by the
written Word of God, or natural reason, ever became so
prevtalent, is, to my mind, wonderful. It can, as I humbly




WAR IN ItEA VEN.                  293
conceive, only be accounted for on the supposition that
our arch deceiver has succeeded in causing so many to
misapply the mental impressions which have been made by
the Holy Spirit of God upon men of all ages, that we are
in a fallen and sinful condition in this life, and that our
spirits must be cleansed and purified before we can be restored to the divine favor. On the hypothesis that we are
in a lrimitive state of existence, such deception could, by
the ingenuity of Satan, readily be produced.  But if we
are of those lost spirits, we are now passing through that
"Parrgatory," or place and condition where, and in which,
the necessary purification mBust be made, if anywhere
effected. This great truth is so apparent, in this view of
our being, as to strike the mind of every one with a force
which can not be resisted.
The idea, and which is so natural, that eternal punishment, for the sins of this life, is utterly unreasonable, has,
as it is most likely, contributed very much also, to the
support of the doctrine of "Ptrgaatory," and likewise to
that of Univcrsal Salcvation.
The Apostle Paul was an unbelieving Pharisee, of distinguished learning and ability. I-e said he had a vision
while engaged in the persecution of Christians, and which
satisfied him that he was wrong and they were right. If
he was honest in what he said on that subject, his opinions should have great weight, at least, with his own family
relations; even down to the preselnt, and, in fact, to all
future generations.
What possible motive could he have had for adopting
the Christian faith, if he was not honest in his professions?
Ite thereby lost the pleasures, wealth, and honors of this
life; and, if a false pretender, he could have, entertained
no fond hopes of the future.  Are not, therefore, his
views of the interpretation of the Old Testament prophecies, as to the Israel of God, worth so much as your careful reading?  I beg of you to give them  your serious
consideration. And especially would I commend to your
examination, the third and fourth chapters of his~ letter to
the Galatians. If he is right, you will never be restored to




294              TAAR IN itEA VEY.
Palestine, or see the LNew Jerusalem, unless you go by
the way of faith in Christ Jesus our Lord.
Oh that the Holy Spirit of the great Creator, may guide
the footsteps of the reader and writer of this unsought
and imperfect address, in the way of truth, peace, and love
which leads to that celestial city-the glorious home prepared for Israel restored.




TVAAR IN  HEA VEN.                 295
CHAPTER XXI.
Conclusion-Divinity of Jesus Christ- The War TWhich was Begun
in Heaven is Progressing on Earth —Infants Saved and TVhyGod can not Fail of His Purposes-The Aggregate Quantum of
Jfappiness not Dimninished by theFall of Satan —A Few Remarks
on Religious Creeds-The Evangelical Alliance-Reunion in
Heaven.
AND now, indulgent reader, we are nearing the point of our
present parting.  With a few more suggestions, on as many
interesting topics, I must bring these labors to a close.
There is much error in the Christian world as to the
human and divine nature of our Blessed Redeemer, and
which affects the doctrine of the itoly Trinity.  I understand the Scriptures to teach that Christ was, and is, God,
and not man; that lie was not a man in any sense. IHis body,
although very much like those of men, was produced miraculously, and not as were ours.
To talk about the humanity of Christ, in a spiritual Fense,
is at once idle and irreverent.  A moment's reflection ought
to convince any one, who can couple two ideas together,
that nothing is more unnatural, or unreasonable, than that
he could have possessed a hunman soul.  Pursuant to any
psychological theory which was ever presented, he could
have had none. He had, however, all the physical selse3,
and could see, feel, taste, smell, and hear, probably, better
than we can. His body required food, drink, and rest as
ours. It is most likely that his head was furnished with all
the organs of sense, which exist in those of men; but his
superior reasoning powers were, in proportion, so far above
those of men, that they kept his purely sensual organs quite
as dormant as they keep the reasoning faculties in the heads
of some people.




296               TWAR IN HEA VEN.
With reference to the great mission on which he was sent,
he was one with the Father.  Their relations, while he was
hlere, were such as that lie could pray to the Father, and his
pracers were heard, and he was glorified by the Father as,
and very likely more than, before he came into the world.
The relative positions which tihe Father and Son occupy
toward each other, are wisely  concealed from the curious
eye of sinful man, while in this world; and we should not
desire to know more of those sacred mysteries than has been
revealed.  Enoughl light has been so given, however, to cn-.able us to learn all that it is material we should know of the
Father, the Son, and ourselves, to profit by the merciful.
privileges, wlhich are, in this world, extended to eacll of us.
VWe are in Formed, 1. That the "' Michael" of that " WAR
IN IIEAVEN," Jesus of Nazareth, and Messiah are one. 2. That
the wvar,'which Satan so ingloriously waged in heaven above,
has been transferred to eartl,.lnd is now being prosecuted
by Christ below.  The captains are the sanme, but the opposing hosts are not.  When peace was restored in heaven,
Christ, sympathizing with those who had been deceived
and betrayed itto sin and rebellion by Satan, followed us
hlere; anI hiaving himiself expiated our crimes, and purchased
pardon for all our iniquities, now invites all whrlo repent of
their sils and ingrl-atitude to God their Maker, and desire
restoration of their allegiance to H-Iim, to come, receive full
ancd free pardon for the past, and enlist under the banner of
the Cross, and fight with him  and his the more glorious
battles of righteousness, truth, and love.  And that a few,
who have mlagnaninmously come forwvard, confessed  their
error, and received pIrdon,  have been organized into a little
army, and which, although comparatively small alnd  impotent of itself, yet, wllelt faithful to their Chief and confiding,
in his might, they are alwalys victorious over Satan anld all
the deluded hosts which still adhere to hlimu.  3. And thlat
tlhis warfare will coltitnue until all shall have ladl an opportunity to repmnt andl turn again to the love of God; whean
Christ will return, in person, a; the juLdge of qulick and
dead, and stCrn avenger of thle tnrepllted wrongs to God the
Father and IIis unsuspccti tn  creatures.  And then lie will




7WAR t 1N HEA VE N.               297
bring to certain and speedy destruction all tile remainin(gP
works of the devil.
SALVATION OF INFANTS.
It may be vell enough to state my views of the future
of those who die before they are capable of repenting for
original sin, ally more than of committing crine in this
life.
As has been said already, the probabilities are that
some were more and others less i-nvolved in the guilt of
rebellion in heaven.  Some also may have become so
penitent, immediately after they witnessed the painful
result of their misguided conduct in that affair (whatever
it was), and remained so ever since, that God requires no
more of theml than a momentary death, or, at most, a very
brief stay in this sinful world, to entitle them  to restoration to the divine favor. And of such are the spirits of
tlhose who are removed from earth to heaven before they
become contqminated by the wiles of Satan. That is done
as a special favor to them, and the departure of such is
often used as a  lmeans, in the hands of a merciful Savior,
to awaken their parents and other near relatives, and
bring them also to repentance, faith, and salvation.
Less can not be required of any; for God has said, and
often repeated, in different forms: "The soul tlhat sinneth
IT shall die."  (Not he or she, but IT, shall die). Ezek. 18:
4, 20. God will not suffer sin to go unpunished, in some
way, but as the sting of repentance and remorse of conscience of one in this life, who intends well, will be suflicient to secure pardon, so it is reasonable to suppose that
on those whose criminality was less, in a previously committed sin, a less punishment would be inflicted and pardon more certainly secured.
I understand the covenant relations which exist betwXeen the Father, Son, and ourselves to be, in substance,
this: The atonement which Jesus Christ made on the cross
was the price paid by him for the privilege of extending
pardon to all who repent and comle to him  pursuant to
that plan of redemption.  Sin hlad been. committed and




298               WVAR IN BEA VEN.
death was the penalty. But under that covenant Christ
procured the privilege of dying a vicarious death for us
all; and, in virtue thereof, purchased a commutation of
the punishtment of eternal death in hell (to which we then
stood exposed), to the mere formal, or figurative death,
which all must die to come into this state of existence;
where mercy may be sought by all and pardon found, on
the terms prescribed, and nothing less is required of any.
To those, however, who have fully repented already, and
sufficiently suffered, an unconditional release may be, and
is, extended by the Son while infants. But all others
must be held to answer at the judgment, when he "will
render to every man according to his deeds." —Rom. 2: 6;
1Rev. 20: 12, 13, and 22: 12.
GOD S PROVIDENCES EVER SUCCESSFUL.
It may be objected to the hypothesis, thalt men have
existed as pure and happy angels of heaven —aposta tizedbeen cast out thence, become devils, deserving eternal
p)lnishment, and, by a celestial agreement, that penalty
was commluted, a respite granted, and a pardon offeredthat it involves a supposed change of the divine purpose,
or even a failure of success in the providence of God. In
one sense, it may be said that TIe does change His plans
anld providences; and in another, that Ile does not. That
lie should always so shape His providences and dealings
with Ihis creatures as to do exact and even-handed justice,
and in equal mercy to all, anti in every contingency, is but
reasonable and right, and that Ile does so, should be conceded at once.
If, then, angels and men are not controlled in their conduct as slaves, but are permitted, in many particulars, to
(lo as they please; and sonle discharge faithfully all the
(dluties required of them, and others rebel against His laws,
and set tip for themselves, and elect to follow the counsel
of-a creature, in omitting duties and violating commands
of the Creator, it becomes necessary that TIe should change
His dea.lings with them  also. For, were God to treat all
alike, the obedient and recusant, IIe would have to punish




WAR IN HIEA VEN.                 299
the innocent with the guilty, or suffer the guilty to pass
unwvhipped of justice entirely.
It is repeatedly said by the sacred writers, that God
"repenteCd;" as in Gen. 6: 6, "And it repented the LORD
that he had made man on the earth."  Again, in Exodus
32: 14, "And the LORD repented of the evil which he
thought to do unto his people."  We are not to understand from such Scriptures that God is fickle, as are men;
and that He becomes sorry for that which He has done, as
we should do in many instances.  Nothing more was
intended by such expressions, than to say, that God had,
or intended to change the course of his dealings with
-ilen on account of somethlinl done amiss, or of some duty
left undone, and repented by them.
This will clearly appear by reference to Jonah 3: 10.
"And God saw their worlks, that they turned fronl their
evil way; and God repented of the evil, that he had said
that lie would do unto them; and he did it not."  Such
changes in His dealings with men, according to the conduct of each, is part and parcel of His laws, included in
the Divine Code, and are not, therefore, changes of His
providences, or so much as exceptional cases. See on this
subject Ezek. 18. That chapter will (if read with practical common sense, as an article in the morning's paper is
read), prove full and satisfactory on this question.
By so shaping His providences as to provide for and meet
every contingency which may arise, His infinite wisdon
is manifested, and no lack of that firmness of purpose is
betrayed, of which mention is made (in IHeb. 6: 17, 18), as
never observed in Him. Certainly no insinuation against
His almighty power is contained in the evidence referred
to, of the adaptation of His providences to meet all cases.
For it can not be less difficult to manipulate machinery
after it is put in motion, so as to cause it to do the work
desired, than it would be just to let it rtun at random, and
spoil everything within its reach and power.
I do not think any argument necessary to prove the
omnipotence of God. That is so fully sustained, both by




300              -TVAAR I~J HIEA VY'EN.
revelation and daily observation, that I am willing to let
the matter rest where it now stands.
No failure in the success of any one of His wise alnd
beneficent schemes can fairly be inferred from the circumstance of a part of His holy angels having violated His
riughteous laws, and gone so far into sin as to require the r
removal from the presence and association of those who
remained steadfast,  It is hazardous for erring man to
essay any great penetration into the thick darkness that
conceals from us many of the divine secrets, which are
connected with the wonderful providences of an All-wise
God. It may not, however, be considered presumptuous
to malke a suggestion as to a, probable reason why the Almighty permitted the devil to deceive some of the angelic
creatures, which were originally made holy and good, into
sin and rebellion.
That God could have restrained Satan and all his dupes
tfrom doing that, whatever it was, for which he and they
have been, and are to be, severely punished, there need be
no doubt, and will be none with those who admit the truth
of the Bible. He did not, however, and for some good
reason, as we must believe, see fit to do so. Then the
question arises, why did lie not interfere to prevent the
serious consequences of his and their conduct?
Good and sufficient causes may have existed, and of
which we can form no sort of conception, why He did not
interfere. But one reason occurs to my mind, why HIe
allowed Satan, and all who associated and co-operated
with him, to pursue just such course as eachl might prefer
in the matter, and then held all parties, of every grade of
capacity and social position, to strict account for whatever
part each may have taken therein.
Let us first notice the effect that the contrary course
would have had. To have prevented Satan, for instance,
from doing that which he desired to do, would have been
inlonsistent with that freedom of will, which must be enjoyed by every rational creature, to render him happy.
If not free, he was a slave; and if a slave, and possessed
of any very high order of intelligence, as he assuredly was,




WAR IN IHEA TrEN.               301
and yet is, he would have been miserable. He could only
be happy as long as he was free to act upon his own judgment, and pursue the dictates of his own will. God, therefore, saw fit to allow him to enjoy his unrestrained liberty,
and to act in that way which pleased him most, as long as
his conduct consisted with the peace and contentlment of
others who loved Him and kept tHis commandments. But
when the time came that the quiet and happiness of others
were seriously interrupted by the course which Satan and
hlis followers were pursuing, he and they were driven out
of heaven, and sent to a place of safety, until they shall
be finally disposed of; and where they could hinder the
joys of none but themselves.
Of course, God foresaw what the result of giving His
holy angels the liberty of doing as they pleased would be,
when Ile made them. And as IHe could have made them
either so perfect as to be infallible, or have restrained their
conduct as IHe pleased, but did neither, we must conclude
that He had some good reason for leaving them both fallible
and free. We rmay, therefore, safely infer, that such state
of being is more conducive to the happiness of His creatures
than any other; and that, too, when we estimate the consequences of our fall.
It mnay be, and the presumption therefore is, that the
aggregate amount of happiness enjoyed by His rational creatures, after making due allowance for the miseries suffered
by Satan and his adherents, is greater than it would have
been, if' God had ordered.His providences in any other way.
Is not fallibility incident to fireedom of the will?
The loss of Satan, and of those who have or may elect to
remain with him, may prove such wholesome warning to
others as to prevent, during all eternity, another revolt fromn
the just and liberal rules prescribed for the government of
all the heavenly hosts. The most perfect freedom of will
may, in all probability, be enjoyed by all others with entire
safety. Those who finally may be redeemed on earth, and
restored to their former relations with those they left in
heaver, having the privilege to mix and mingle freely with
them (as it is most likely will be the case), must exercise a




302              WAR 1N IIEA VEN.
wvonderfullv healthy influence on others, who have had no
experience of the hardships of a sinner's career.
There would be no risk in becoming the surety of any one
of us, who may be so fortunate as to make our way back to
that fair and happy land, that we will keep the peace ever
thereafter.  Should any of the redeemed of earth ever witness another WAR IN IIEAVEN, it will be only in the capacity
of spectators.  And the happiness of the whole celestial
fanlily will probably be highly intensified by the contrast
of their condition with that of those miserable lost creatures, who will ever stand as living witnesses to the vengeance of an angry God, and of the folly and danger of
worshiping a creature rather than tihe Creater.
If these views be correct,'the very rebellion of Satan will
redound to the glory of God, and increase the qualitumrn
of happiness enjoyed by His creatures. The wisdom of His
laws will have been put to the test, and thereby proven to
the satisfaction of all tIis rational creatures, Satan included,
to have been the very best that could have been devised,
and perfect in every particular.
A FEW REMARKIS ABOUT CREEDS.
Before the death of the apostles, a disposition was manifested, by a few professed Christians, to pervert the gospel
of Christ, and require more of his disciples than he hlad
done, or authorized others to do. And soon after they had
been called home, some undertook to construe the Scriptures
for others, and to direct and control their religious exercises
by the penalty of ostracism fromn the fellowship of Christians,
if nothing more.
Finding that they, who assumed the right to think for
their brethren., differed between themselves in divers particulars, it became necessary for them  to meet in council
and adopt a uniform system of faith and practice.
And I pause right here to say, once for all, that in1 making
the following strictures on human creeds in general, I do
not wish to be understood as intending to cast the least
unkicnd or unfavorable reflection on the miotives of the
great and good men, who have, from time to time, or on




IVAR IN   HEAVEN.                 303
any particular occasion, participated in that unfortunate
business, and which has resulted. so disastrously.  Far
from it. That they, in many cases at least, were prompted
by the best of motives, I entertain not the slightest doubt.
The ever to be lamented participation of the best of men
in that employment, is but another evidence of the fallibility of our nature; and that our Savior was right, when
lie said that Satan'"deceiveth the whole world."  lle is
able, willing, and alw-ays ready to deceive and mislead any
of us, if unprotected for the moment by the preventing
grace of Almighty God.
That the earlier reformers of the Church should have
attempted to combat the Church creed, as they found it by
others less objectionable, is quite natural.  Great revolutions are always progressive.  The idea of r1esiting  all
human creeds of religion, as unauthorized and dangerous,
did not, perhaps, occur to them; or if it did, they may
have wisely considered it impracticable to cdo so at that
time. But it does seem that the Christian world, at this
age, is sufficiently enlightened to listen patiently to an
invitation to come back to the Gospel creed, and reject
every other, as a rule either of faith or practice. If Christians ever meet in harmony again in this world, it must
be on that broad platform.
IBut to return.  Of such councils, it is usually agreed
that eight Eastern and nine Western have already been
held, and the tenth is now (June, 1870),in session at Rome,
which deserves the name of Ecumenical, or general, and
many more that are considered as merely provincial, or
occasional.
In these general councils, the majority rule; and the minority in each had, and have, nothing less to do tllanL remold their faith, and conform in practice to the behests
of other men, or submit to the anathemas of the Church
and all other consequent persecutions.  It soon became
necessary to involve the aid of the civil authorities to
enforce obedience to Church decrees.  And when the
ecclesiastical authorities were not obeye-d, force was resorted to.




304              TTI7AR  IN fIIEA VEN~.
The most severe penalties were inflicted, also, to compel
rational men and wonmen to believe with the majority, and
to adopt the manner atndformi in which they should worship
that God to wvhom they were each accountable, which were
prescribed by others.
Individual lpunislnlment having proven insufficient in
some instances, wars, the most devastating, bloody, and
cruel, that have ever afflicted or disgraced humanity, were
waged and prosecuted for the pious purpose of exterminating heresies and heretics together. These were of the
first fruits of hunman creeds. That prescribed by the meek
and lowly Jesus was based on faith, holpe, and love. What
a contrast! As other works of Christ compare with those
of Satan, so do the effects of the divine and human creeds.
Then, whose children are the latter?
In modern times, and in countries where heresies are
tolerated, and heretics are suffered to go at large, through
the intervention of the temporal powers, death penalties
are, of course, withheld; but we yet have our creed factories in full and successful operation, where creeds are
fitted up by the gross; and to some one or another of
which all Christians, or nearly so, must conform, or suffer
the pains and penalties of excommunication from  the
Church. And to many of the more humble and devoted
followers of Christ, and who are, therefore, the most beloved of him, the agonizing pains of ostracism  from the
society of, and communion with his people, are but little
preferable to the guillotine.
By such means, to say nothing of the vast number of
innocent but helpless women and children Iwho have been
cruelly butchered, the world has lost the light, and the
Church been deprived the blessing of hundreds and thousands of the greatest and best men who have been sent to
earth; and the Church has also been divided and subdivided, from time to time, into a number which- it would
now be difficult to count.
IIas more good or evil accrued to the cause of Christ by
these instrumentalities, all wreighed together?  My Catholic, my Protestant brother, answer this question to your




WAR IN HEA VEN.                 305
own heart and conscience, as you expect to answer it before Him, who will sit in judgment over all at the great
day!
Christ is the friend of his Church and Satan her enemy.
If, therefore, the Church has been benefited by the adoption and enforcement of creeds and confessions of faith,
more than she has been injured thereby, it is fair to conclude that the Holy Spirit dictated them, and that they
are Christ's creeds and confessions. On the contrary, if
the Church has been more injured than benefited by them,
it is equally fair to believe that they were dictated by the
evil spirit, and that they are Satan's creeds and confessions. Is not this good logic? It appears to have the
ring of pure metal. Inasmuch, therefore, as I believe
that infinitely more harm than good has accrued to the
Christian Church, in consequence of the production, promulgation, and enforcement of so-called religious creeds
and confessions of faith, of course I, and others who concur with me in this opinion, must believe that they were
and are the handiwork of him whose purposes they have
best served.
In fact, after a careful review and critical observation
of the effects of the creed system, for more than twenty
y5ears, and as a mere  "looker-on in Venice," I have formed
a well-settled opinion against the whole policy which gave
them birth. And I confidently believe that each and every
creed and confession of faith, which has been produced
since the apostolic age, either with a view to their enforcement on others against their free will and consent, or
to their becoming a test of Christian fellowship, has been,
was, and is, a legitimate child of the devil!
I know this will be consi(lered by many as a bold and
rash avowal. It is not made to flatter the vanity of men,
or with any expectation of making to myself friends
thereby. But it is offered in faith and humility, and as
but a reasonable sacrifice upon the altar of truth.
Some one may ask me, have you no confession in your
Church?  I answer, yes, Then, why do you not abandon
it?  Because, it is Christ's Church; and if I be a Chris



306             WAR IN HEA VEN.
tian, I have a better right there than a mere imp of his
enemy. The creed is but a child of the devil, and if nothing worse were there, I should love the venerable old edifice much better than I do; but every time the doors are
opened for the worship of God, in goes the devil himself.
And if I can feel safe where he is, I need not run off because one of his children is there.
Human creeds were the engines by which the serpent
"ecast out of his mouth" the waters of persecution "as a
flood" upon the Church, in the earlier Christian ages. And
after "the earth" (the civil authorities) came to the help
of the "woman" (the Church), and "opened her mouth,
and swallowed up the flood" (by tolerating enactments),
hle has, by the same efficient means, succeeded, up to the
present hour, in splitting up and keeping the Church divided into opposing sects, squads, and squadrons, sufficient
to paralyze, and destroy by far the greater portion of her
influence and power to do good.-See Rev. 12: 15, 16.
Satan has so managed as to keep many of our most
gifted and chivalrous champions, and their respective commands, bravely fighting against each other; just as so
many shepherds, who, being sent to mind the flock, stop
on the way-side to wrangle and fight about some imaginary grievance of their own, while the wolves attack and
devour the sheep. Suppose the Christian Church had been
allowed to remain on the creed whereon she was placed by
Christ and his apostles, and all Christians had rallied
around it, as it was, and the whole family had loved each
other, as therein commanded, who can imagine what her
proud position would now have been!  Would it- be too
much to say, that, long ere this, Satan and his hosts would
have been driven off the battlefield, and the blood bought
banner of the Cross have waved in triumph over every
land and every sea? And that all men, of whatever nation,
tribe, or complexion, would have been brought to know
the true and living God, and to confess His Christ, the only
but sure hope of salvation?
Should not every Christian loathe, hate, and abominate
all earthly creeds, for the wrongs they have done our fallen




-  WAR IN REA VEN.                307
and miserable race, and the self-denying cause of our
blessed Redeemer?  They are all wrong!  It matters not
though every one and each paragraph, sentence, and word
contained in either were true (but that is impossible), they
would be, nevertheless, awfully wrong!  O, that I were
their librarian, and had the first, last, and every other copy
of each and every creed or confession, as of Christian
faith, which uninspired man or men, have ever yet advised,
composed, written, printed, published, and imposed on the
conscience of man, woman, or child, whether Christian,
Pagan, or Mohammedan, safely  and securely housed
within walls, roof, and floor of the largest, richest and
best pine logs that ever grew on lower Georgia's soil; with
shelving ample, and of the same material, to accommodate
all, allowing each good breathing room. Then, before I
sleep, we would have one grand bonfire, and which would
reflect more light on the ladder Jacob saw, than they have
ever shed on this dark world.
Nothing better can be said for such creeds, than that
they contain the substance of the Bible doctrines in a more
plain, concise, and simple form, and so expressed as to be
easily understood by the less informed of our people. If
that were true, they would all stand exposed to another
objection still, and which of itself should, and if rightly
considered, would prove sufficient to destroy the last gleam
of respect for them, on the part of the best friend of either
who loves the Savior more.
Jesus Christ and his immediate disciples and apostles,
under his direction, established his creed of religion precisely in language, form, and substance as was desired by
his wisdom; and it is so expressed as to effect, in the best
possible way, the divine purposes intended by him. It is
just plain enough and sufficiently mysterious, as it came
to us from the pen of Inspiration. It was, therefore, and
is, as I humbly conceive, nothing better than unmitigated
irreverence, presumption, and impiety, on the part of any
man, or body of men, to attempt any alteration of the
Sacred Text whatever, and whether intended for better or
worse, in any, even the least particular, and then to compel,




308              WAR IN  HEA VEN.
in any way, others to believe, accept, or conform thereto,
as a Christian creed. The Gospel creed, and as written
therein, is the only one which should be recognized as the
law under which heretics can safely be tried and punished;
and it is the only true standard of Christian faith and
practice.
It is not only right but eminently expedient, that Christians should often meet in council; and advise fully and
freely together-as to matters relating to the spread of the
Gospel, the general prosperity of the Church, and of
questions concerning faith, practice, and discipline. For
we are informed by the wise man, that, "Where no counsel is, the people fall; but in the multitude of counsellors,
there is safety."  All subsequent experience proves the
truth of what he there says. But the difficulty has been,
and yet is, that many ecclesiastical bodies have gone too
far, and in the wrong direction.
If they had done no more than to consult, discuss, deliberate, and form their opinions, as best they could, on all
such subjects, and on their return to their different flocks,
informed them of all that had been done, giving the
authorities and reasons, as fully and frequently as desired,
for every conclusion arrived at, and then simply and affectionately have commended the same to the favorable consideration and observance of all, but attempting no coerciom,
of the faith or Christian practice of any, on a question
which is not clearly settled by the express Word of God,
a vast amount of good and no probable injury would have
been done.
The Evangelical Alliance is a step in the right direction; and, perhaps, has gone as far as was prudent to
attempt at one move on the Christian chess-board. We
have reason to believe that great good will be achieved
through that instrumentality, by inaugurating a more perfect union, and that concert of action between the several
great Protestant families who participate therein, which
is indispensable to the meed of success which should, and
vould if fiully united, attend their benevolent labors. That
divine alliance may have progressed far enough already




TVAR IN ITEA VENL.                 309
to justify a modest suggestioll to the several pious Christian denominations, of which it is composed, as an efficient
means of success in the godly enterprise on which they
have entered, that we all learn to think and say less about
our own peculiar views, on comparatively nni mportant
theological questions; on some of which we never have,
and probably never will be able to agree, during our stay, as
a race, in this lower world.
And should that august council go so far, when they
again meet, as to extend a cordial and affectionate invitation to such of their Catholic brethren as may sympathize
with their heaven-born desire to bring the whole Christian
family together, in the holy bonds of perfect love, to meet
in council with them, when and where they may resolve
nlext to assemble, the happy consequences might exceed
their fondest hopes.  Such invitation, with assurances of
fraternal welcome, and coming from such high authority,
and from those also, whom the Mother Church has long
looked upon as her enemies, might, under the favoring
providence of God, be met in a manner, and accepted by
a nunmber, which would astonish with gladness those who
gave it-make heaven rejoice-and an awe-stricke n hell
quake in despair!
Ifaving taken the liberty to express myself so freely,
and, as some may think, without sufficient necessity,
against our present and long prevailing system of Churcl
creeds and confessions, it may be no more than just to the
reader, and all who disagree with me in regoard to their
-worth, that I propose a remedy for the evil whlich I consider so disastrous in its consequences. This I proceed to
do, and in as few words as practicable.
In the first place, I remark that I desire to see no new
church or society of Christians formed, with a view to thle
correction of this or aCny other evil, whether real or inmaginary, which may exist or be supposed to exist, in ally
branch of Christ's Church.  -But, to the contrary, let us all
remain with the several congregations with whom weC laveC
been worshiping, if otherwise most desirable.  Say but
little about creeds, confessions, or those questions in rela



310              TWAR  NT HEA TEN.
tion to which Christians disagree, except on suitable occasions for commending the gospel creed as the only safe
one, and suffer no fit occasion for doing so, in a Christian
spirit to pass unimproved. Visit frequently churches of
other denominations than your own. Encourage others to
do likewise. Join in worship with all. as cheerfully as if
at horme, unless something comes up in which you can not
conscientiously participate. In such event, sit quietly by
until that difficulty passes away; then fall in ranks again,
and mnarch on, as if no obstacle had been met on the way.
Propose no alteration of any creed, but permit your
own to lie on the shelf and mold. We will, in that way,
find more leisure to "search the Scriptures," and in them
a far more wholesome food for the soul can always be
found.
In a word, strive by all laudable means to reform the
Church in this respect, not by forming others, but. inside of
her present organizations.  And under no circumstances
whatever, aid or encourage any discord within a Christian
fam1ily, but labor, rather, to live in peace with each, and.so to cause them all to glide gently into one, as so many
rills, branches, and creeks quietly meet together, and each
is swallowed up by the others, and all lose their identity
in one great river.
If a church edifice is needed where there is none, as in,a rural neighborhood, a newly settled village, or in a suburban locality, which is not sufficiently supplied with
church facilities, encourage the building of but one, and
let that be equally free to the use of all Christian denomi-.nations. By the joint and cheerful. co-operation of all:such persons as usually take an interest in church buildings, a large, comfortable, and creditable house could, in.many instances, be erected, instead of half a dozen, more
or less, cramped up, half finished little concerns, which do
justice to nothing but the narrow prejudices and littleness of soul which prevail in the community around.
This can easily be accomplished wherever a few resident
and leading spirits of the different Christian names will




WAR I1 HEA VEN.                  311
put their hearts and heads together, and labor alone for the
common weal of the great cause.
Draw up an agreement, securing the rights of Protestants,
Catholics, and everybody else, who  hope for salvation
through the atoning blood of Jesus Christ, to worship
there, and let that head your subscription list for a building
fund. When your house is ready for use, let the Bible lie
proudly and alone on the sacred desk. If two or more
versions of that holy Book be desired, by as many ministers
who officiate there, lay them side by side together; and let
each use the one he prefers. The Books will not quarrel,
while the preachers either agree, or agree to disagree in love.
As many hymn books may be provided, and of such varieties,
as may be necessary to enable every one worshiping there
to have such as they desire.
Their priest can administer all the rites recognized by the
Catholic church. The Baptist minister can serve his people;
the Methodist his, and other Protestants theirs, clear through
the chapter. These services can all be performed on such
days, or different hours of the same day, as may easily be
arranged by the congregation as one body or by the several
officiating ministers; always pre-supposing that the love of
Christ and his Church holds the highest seat in the affections
of each shepherd and his flock.
In this way the congregation could be kept together, and
the seats full, when the hour for worship arrives.  The
greatest trouble which would be likely to result from this
manner of worship, would devolve on the shepherds themselves. By all feeding their sheep in the same fold, and
allowing them to run in the same range, they would soon
become so much attached to each other, and their taste,
manners, and notions would get to be so much alike, that it
might become very difficult for each of them to distinguish
his own. Thev could learn to manage that matter in some
way, however, as the healing process goes on.  And it is not
at all impossible that they might be affected in the same way,
to such extent, as that each would care but little which
flock he feeds.
But one Sabbath school should be constituted in such




312               ITA Ri IN I1 FA VEN7.
churches. That should be strictly on the union plan, no sectarian books being used. And parents, teachers, and pupils
should meet and work together as " a company of horses in
Pharaoh's chariots." From a Christian community so organized and industriously at work, Satan would soon retire in
disappointment and disgust. And then they could each
and every one have things their own way; for the only oway
any of them  would desire to know, would be that which
leads from earth to heaven through faith in Jesus Christ.
That is " the faith which was once delivered unto the
saints," and for which we "should earnestly contend." AnI
this is the way, in which it is asked:': Can two walk together
except they'be agreed?"  Nothing is more clear than that
one who wishes to serve the Lord and get to heaven, an I
another who prefers the way of sill, which leads to hell, caln
not "walk together," for their roads lead in exactly opposito
directions.
The deceiver has spouted storms of gas through the ln1:gs
of good men, by suggesting one or the other of the texts
alluded to here, or some similar isolated one, to their inquiring minds; but in such distorted and wrested sense, as to
suit his ownn disorganizing purposes.
Much may be done in the way of cultivating a more
perfect union among the membership, by giving such ministers as direct their sermons more against Satan and sin,
than against sister churclies and their ministers, that encouragement which is due their faithfulness. And, above
all others, those who have been called to preach the Gospel'
have the power to effect most in the divine work of restoring that long lost union to the Church of Christ, and in
which alone there is strength. Are you not, dear brethren, as the shepherds whom he has sent to watclh over,
keep, and feed those of us who constitute his flock, under.
some special obligations to strive, in every proper way, to
correct the evil of which complaint is here so justly madel?
All ministers who really wishl to lend a helping, hand
toward the restoration of the Christian Church to its pri-nitive unity and purity, can do so without any sacrifice of
individual opinion on any one of the controverted points.




WTAR IAT fEA FEAvT                 313
This, all public speakers, of any worth, know  as well as
does the writer.  "WVhere there is a will, there is a eway."
These general remarks, it is hoped, will suffice as snggesting to the reader's mind ample ways and means by
which all can do something to aid in healing the lacerated
w\vounds fron which our beloved Church has bled so long
and so freely.
I fear to trespass further, at present, on the patience of
the reader, even in advocacy of a reformation in which
I feel so much interest.  It involves one of the chief duties
on the part of all who hope for salvation, through our
blessed Redeemer, of this progressive age.
In the providencess of him who presides over the destinies of men, I may, at some future time, find occasion
to say something more of " CnIuncI UTNION."
Dear reader, the point is reached where we must part.
Should we never, in person, meet, during our brief pilgrimage in this fickle world, where, as night follows day,
so fear alternates with hope, failure with success, and
sorrow with gladness-let us so live while we stay, that
we may meet again in that heavenly home, where therv
will be no more night, fear, failure, or sorrow, but one
eternal day. Then our fondest hopes will be more than
realized, and all will be a regular round of success and
rejoicing.  There we can sing that "new sonr " before the
throne, and which none can learn but they "whieh were
redeemzed- from  the earth."  And we may retire, at will, to
the margin of the beautiful river which flows from the
throne, and walk, stand, or sit, as we like best, on her
velvet lawn of purest green, where grows the tree of life.
There may we linger at our ease, fearing not the lapse
of time, nor thirst nor hunger dread, for all eternity will be
ours.  Above our heads will hang, in clusters thick, of
fragrance sweet, the rich ambrosial fruit of that life-giving
tree; near by will roll the crystal stream of life-preserving
water; so -we may eat and drink at will, and there can live
forever.
At leisure, then, may we recount, to other each, the
thrilling scenes of our long night in prison-the brief,




314                WVA R IN IHEA VElV.
mysterious, land eventful life we each, ol earth,  have
lived —tle ups and dlownvs we imet with hlere —all we lave
seen, heard, read, or thought while in this dlarksone
world; a]ld, to l)e brief, all each has undergone for tlhe
false part we bore the more false chief of that ill-fated
\WAR IN HTEAVTEN.
END