also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?"

Addressing himself to the multitude in his Sermon on the Mount, Jesus said, "Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter the kingdom of Heaven." This language implies that the scribes and Pharisees shall "in no case" be saved. Nevertheless, Jesus sometimes sought the company and accepted the hospitality of these children of perdition. On one occasion "he went into the house of one of the chief Pharisees to eat bread," and there is no mention of an invitation."

On another occasion “a certain Pharisee sought him [Jesus] to dine with him, and he went in and sat down to meat. And when the Pharisee saw it, he marveled that he had not first washed before dinner. And the Lord said unto him, 'Now do ye Pharisees make clean the outside of the cup and the platter, but your inward part is full of ravening and wickedness. Ye fools, did not He that made that which is without, make that which is within also? . . . But woe unto you, Pharisees; for ye tithe mint and rue, and all manner of herbs, and over judgment and the love of God. you, scribes and Pharisees, hypocrites! for ye are as graves which appear not. not. . Woe unto you also,

pass Woe unto

ye lawyers, for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers.'

After that dinner with the Pharisee-how long after is not explained-Jesus went on a Sabbath into the synagogue where is not stated—and there cured a paralytic

woman.

The ruler of the synagogue thought such healing was unsuitable for the sacred day, and said so. Jesus replied: "Thou hypocrite, doth not each one of you on the Sabbath loose his ox or his ass from the stall and lead him away to watering? And ought not this woman, being a daughter of Abraham, whom Satan hath bound lo these eighteen years, be loosed from this bond on the Sabbath day?" The ruler of the synagogue was inconsistent, but inconsistency is found in many people who are not hypocritical.

SEC. 520. Bodily Resurrection.-The New Testament teaches that the soul is attached inseparably to the material body; that it goes down with it to the grave; that it remains there unconscious till the day of final judgment; and that then the body and soul come forth to their final home in heaven or hell. The Roman Catholic, the Greek, the Anglican, the Lutheran, and the Calvinistic churches agree in accepting the so-called Apostles' Creed, which explicitly accepts "the resurrection of the body" as a fundamental article of faith, and uses the word body in its plain meaning. Those churches also accept the dogma that the body of Jesus was thoroughly material. It was nourished by food; it was subject to death; and by crucifixion it was deprived of life; but, unlike the ordinary human body, it arose from the grave on the third day after its burial. This was a bodily resurrection, a rising again, a revivification of a body that had been dead. The word resurrection could not be applied properly to the continuation of the life of an immaterial soul which retained its consciousness after the death of the body and was not in any manner attached to the corpse.

In the third gospel we read that when Jesus reappeared

among his disciples after his crucifixion, "they were terrified and affrighted, and supposed they had seen a spirit. And he said unto them, 'Handle me and see, for a spirit hath not flesh and bones as ye see me have.' And when he had thus spoken, he showed them his hands and feet. And while they yet believed not for joy and wondered, he said unto them, 'Have ye here any meat.' And they gave him a piece of broiled fish and of a honeycomb. And he took it, and did eat before them. And it came to pass while he blessed them, he was parted from them and carried up into heaven.”1

According to the gospel of John, after his resurrection, Jesus showed his hands and his side to his disciples, and when the apostle Thomas remarked that a mere sight was not sufficient to convince him, Jesus said to him, "Reach hither thy hand, and thrust it into [the wound in] my side." This satisfied the doubter. The restoration. of Lazarus, as told in the gospel of John, is not a resurrection for an eternal life, but a restoration for an additional term of earthly existence. It may, however, be considered as analogous to the final resurrection. Lazarus is represented as having been dead four days, in which time plain signs of decomposition had made their appearance."

The Anglican Church in its creed (the Thirty-nine Articles) declares that “Christ did truly rise again from death, and took again his body with flesh, bones, and all things appertaining to the perfection of man's nature, wherewith he ascended into heaven, and there sitteth till he return to judge all men at the last day." When Paul said that "if there be no resurrection of the dead, then is Christ not risen," he implied that the resurrection is the same for the common man as it was for Jesus.

The gospel according to Mark has the following story: "Then came unto him the Sadducees, which say there is no resurrection, and they asked him saying, ‘Master, Moses wrote unto us, If a man's brother die and leave his wife behind him, and leave no children, that his brother should take his wife, and raise up seed unto his brother. Now there were seven brethren; and the first took a wife, and dying left no seed. And the second took her and died, neither left he any seed, and the third likewise. And the seven had her, and left no seed. Last of all the woman died also. In the resurrection therefore, when they shall rise, whose wife shall she be of them? for the seven had her to wife.' And Jesus answering said unto them, 'When they shall rise from the

dead, they neither marry nor are given in marriage, but are as the angels which are in heaven.'" This question and the response to it presuppose a belief in the resurrection of the material body.

In his address at Pentecost, Peter said of Jesus, "His soul was not left in hell, neither did his body see corruption." This phraseology implies that the corporeal substance of Jesus never decomposed, but that as it was on earth, so it ascended to and remained in heaven, preserving there the same material nature which the ordinary human body has in its normal life. It is part of the creed of the Roman Catholics and of most other Christians that the body of Jesus was exactly like that of the average man in its general physical elements, anatomical organs, and physiological functions. According to John, Jesus said, "The hour is coming in which all that are in the graves shall hear his voice and shall come forth; they that have done good, unto the resurrection of life, and they that have done evil, unto the resurrection of

damnation." This conveys the idea that the souls of the dead remain in the grave until the final judgment, hearing nothing and knowing nothing until they are aroused by the trumpet call of the last day.

Paul does not accept the theory that the material body will accompany the soul in a future life. He declares that "flesh and blood cannot inherit the kingdom of heaven." He compares burial to the sowing of grain, of which the new crop springs from the decomposition of the seed. "So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption. It is sown

The

a natural body; it is raised a spiritual body." theory of Paul could not be brought into harmony with the statements of the evangelists, and it was rejected by the early church.

SEC. 521. A Material Hell.-The resurrection of the body implies that heaven and hell are material places; and they are so represented in many passages of the Scripture. Satan and his angels are actual and visible people. Satan took Jesus to a pinnacle of the temple of Jerusalem, and afterwards took him up into an exceeding high mountain, there showed him all the kingdoms of the world, and said unto him, "All these things will I give thee, if thou wilt fall down and worship me."1 This story conveys the idea of a material devil and an actual conversation. The materiality of hell has been accepted by nearly all Christians until within recent years; and has been taught by such eminent poets as Dante, Milton, and Tasso, and by such distinguished theologians as Tertullian, Jerome, Thomas Aquinas, Massillon, Jeremy Taylor, and Jonathan Edwards. Until this century it was the custom of the Roman Catholics to exhibit pictures showing the torture practised in the infernal regions,