"We believe that in the experience of death all consciousness ceases."—P. T. M., Sept. 6, 1934.

So did the Sadducees believe, who denied the "spirit" (Acts 23 :8), as you do; but the Pharisees confessed the "spirit" (v. 8), and on this matter Paul said, "I am a Pharisee" (v. 6), showing the belief of a Christian, as he now was. The Pharisees believed that the "spirit" lives on after the body dies, as Jesus showed the Sadducees in Mt. 22:22; Mk. 22:22; Mk. 12:27; Lk. 20:38.

"To the Hebrew mind, death was a mighty dishonor. It was associated with all that is dreadful, dark, hateful and sorrowful."—Ib

Yes, decidedly so of the Sadduceean view. It ended all. Hence their—"Get all you can here, regardless." "Let us eat and drink, for tomorrow we die"—just about like the teaching of some that the wicked "simply cease to be" after the resurrection, or the more logical position of others, that the wicked will not be raised. So just—"Do the other fellow before he does you."

But not so of the Phariseean view, Acts 23:6-9; 24:15. But it remained for Christ to give the grand demonstration, "who hath abolished death, and hath brought life and immortality to light through the gospel" (2 Tim. 1:10), — "that through death he might bring to naught him that had the power of death, that is, the devil; and might deliver all them who through fear of death were all their lifetime subject to bondage" (Heb. 2:14, 15). And to do this it was necessary to take a "body" (Heb. 10:5), "flesh and blood" (Heb. 2:14), for he must die, and "The body apart from the spirit is dead" (Jas. 2:26).

All are subjected to mortality and death unconditionally through Adam, Rom. 5:12; 1 Cor. 15:

21, 22. And all get a resurrection (Acts 24:15; 1 Cor. 15:21, 22) and immortality (1 Cor. 15:35-

44, 52-54) unconditionally through Christ, —both good and bad. "The dead shall be raised incorruptible,,,immortal" (1 Cor. 15:52-54), "the dead" consists of "the just and the unjust," Acts

24:15; 1 Cor. 15:21, 22, 35, 42, 52, 53, 54.

"Conditional immortality" is not taught in the Bible.

"The Bible teaches me that the ‘lake of fire’ (Rev. 20:11-15) and the ‘furnace of fire’ (Mat. 13:

38-42) dispose of all not written in the book of life."—P. T. M. (Adventist).

Certainly, for the Bible says, "And whosoever was not found written in the book of life was cast into the lake of fire." "And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever." (Rev. 20:10-15). It was "prepared" for "the devil and his angels" (Mt. 25:41).

"It is never said in the Bible that God will convert these "tares" into incombustible wheat!"— P. T. M. (Adventist).

Well, it does say in the Bible of "them which do inquity" that "there shall be weeping and gnashing of teeth" in this "furnace of fire." The ‘‘wheat" is no more ‘‘incombustible" than are the "tares," for "the dead shall be raised incorruptible" (I Cor. 15:52). "The dead" includes all —"both the just and the unjust" (Acts 24:15; I Cor. 15:26, 35, 42). And the unjust go "both soul and body,"—"body" now "incorruptible"—into "hell" (gehenna), Mt. 10:28, the place "prepared for the devil and his angels" (Mt. 25:41). Hence, it says:

"He that is unjust, let him be unjust still: and he that is filthy, let him be filthy still" (Rev. 22:11),

—not burned up, annihilated, cease to exist; but just as "He that is righteous, let him be righteous still: and he that is holy, let him be holy still." And since this denotes the continual conscious existence of the righteous, it denotes the same of the unrighteous. Hence, it says "shall be tormented . . . forever and ever" (Rev. 22:10), of them.

"What he says is, the fire will not be quenched. "So far as his actual words go, it may consume the fuel, and GO OUT, of itself."—P. T. M. (Adventist).

Well, the "fuel" will not be "consumed," annihilated, cease to exist, so far as his words go—it is "unrighteous still," just as the other is "righteous still" (Rev. 22:11). "Fear hath kolasin, torment" (I John 4:18). "And these shall go away into everlasting kolasin" (Mt. 25:46).

"We should be able to teach the people what the Word says about future punishment, and we can if we let the Word speak." —P. T. M. (Adventist).

Certainly; and the Word says that future punishment is "everlasting punishment" (Mt. 25:46). And it says this punishment will be "tribulation and anguish" (Rom. 2:9). So the Word says this future punishment will be "everlasting tribulation and anguish." Again: "Fear hath torment, kolasin" (I John 4:18). And the Word says, "These shall go away into everlasting kolasin" (Matt. 25 :46), "into everlasting fire, prepared for the devil and his angels" (v. 41).

"God will do just that—take the life of the offenders. He will ‘destroy both body and soul (life) in gehenna’ Matt. 10:28). The word ‘destroy’ applies to body and soul, alike."—P. T. M. (Adventist).

"Destroy" is apollumi. In Lk. 15:4-6, one sheep was apollumi, and the man said, "I have found my sheep which was apoilumi." Was the sheep "burned up"? Did it cease to exist when it was apollumi? A piece of money was apollumi (vs. 8, 9). And the woman found that which was apollumi. And when the prodigal son returned, the father said, My son was apollumi, and is found (v. 24). And Jesus says "both soul and body" are apollumi in hell (gehenna), gone with "the devil and his angels" (Mt. 25:41-46; 10:28). No coming back. Lost forever! "He that is filthy, let him be filthy still" (Rev. 22:11). If apollumi took the life of the sheep, how could it return? And how did the son come back? Thayer is right in the meaning of this word in his lexicon of the N. T. Greek—"to devote or give over to eternal misery: Mt. 10:28,"—for there is no comeback. "And these shall go away into everlasting kolasin" (Mt. 25:46). "Fear hath (kolasin) torment" (I Jno.4:18).

"We believe the only safe position is that of ‘immediate expectancy.’. With this view we are always ready. I believe this has always been the attitude of the true Christian." —P. T. M. (Adventist).

Well, Paul taught "the apostasy shall have come first" (2 Thes. 2:3). So "immediate expectancy" was not befitting "the true Christian."

"The ungodly have no eternal life, hence cannot live forever in suffering, in hell."—P. T. M. (Adventist).

Tut, tut! You say, " ‘Eternal judgment’ wouldn’t mean eternal judging (Heb. 6:2) any more than ‘eternal redemption’ mean eternal redeeming (Heb. 9:12)." Then "eternal life" does not mean eternal living any more than "eternal redemption" means eternal redeeming or "eternal judgment" means eternal judging.

"Eternal life" is more than eternal living, as J. H. Thayer points out in his lexicon of the New Testament Greek, saying, "The writers of the 0. T. have anticipated the conception, in their way, by employing a word that denotes a happy life and every kind of blessing." And he says of apollumi, rendered destroy and lose in the Common version, as in Mt. 10:28: "destroy both soul and body in hell (gehenna) "—"the loss of eternal life, eternal misery, perdition, the lot of those excluded from the kingdom of God."

"There is no punishment in this world so severe as taking a life. All courts so recognize it."----- P. T. M. (Adventist)

There are many punishments more severe than "taking life." Let a rational person have choice between being hanged, beheaded, electrocuted, or shot, and being gnawed the rest of his natural life by ants, for example, and he will take one of the former. The Helvetian chief Orgetorix took his own life rather than be burned with fire. And the martyr burned at the stake has a punishment

as severe, if not more so, than your so-preached "burning up of the wicked." The "death penalty" in the U. S. is capital punishment because our laws require none greater. Your theory of the "burning up" of the wicked is the devil’s sugar stick to lure the wicked on in his wickedness. He has one life to live, and he is going to live it as he pleases. There is no future for him, and he wants none. "Let us eat and drink, for tomorrow we die." And instantaneous death after death. The end. Not so, or it would be good for Judas (Mt. 26:24) to be born. He had a good time in this life.

"Let no one be deceived by being led to buy the so called "Norris-Wallace Debate," which does not contain the Wallace speeches at all."—J.B.

Such efforts on the part of the Baptistic-Bollistic, Russell-Rutherfordistic, Adventistic, Devilistic Premillennialistic advocates are befitting their caliber for truth and righteousness, "with all deceivableness of unrighteousness in them that perish" (2 Thess. 2:10); "because they receive not the love of the truth, that they might be saved." They contradict the word of God.

When Jesus comes, the time for turning to God for salvation is over. Peter plainly says: "The Lord is not slack concerning his promise (of coming, v. 4), as some men count slackness, but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance" (2 Pet. 3:9). Then----

The longsuffering of God ceases when Jesus comes. When this ceases, then the time for repentance has passed, and none can be saved thereafter.

"The Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom" (2 Tim. 4:1), makes it certain that after Jesus comes it is "judgment" (Jno. 5:28) of both the good and the bad (2 Cor. 5:10), as Jesus himself declared, saying, "When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: And before him shall be gathered all nations; and he shall separate them one from another, as a shepherd divideth sheep from goats" (Mt. 25:31-46), and the sheep class "inherit the kingdom" (2 Pet. 1:11), but the goat class are made to depart "into everlasting fire, prepared for the devil and his angels."

And the teaching of Jesus in Luke 12:16-21 and 16:19-31 shows that after death there is no chance of being saved. Had there been such opportunity, no man at death could be called "fool" for not making this preparation, for he might change after death, if there were opportunity. See? Hence, such teaching is of the Devil, and is carried on by those who would "pervert the gospel of Christ" (Gal. 1 :7), and Paul says, "Let him be accursed" (v. 8). The good and the bad are at the judgment throne together (Rev. 20:11-15).

ROBERT POLLOCK says of the Bible: "Most wonderful book! Bright candle of the Lord! Star of eternity!"