The dogma of the immortality of the soul necessitates a change of the words of the Spirit from their proper
to a figurative signification
It is well known, that death, destruction, corruption, perdition, etc, are all predicated of man in the scripture; and are often spoken of in connection with the events of a period subsequent to the present life. The literal and proper signification of these words is extinction of being. But, if apart of man, which is of a kindred nature to the Deity, and therefore indestructible and undying, is to be the subject of death, destruction, corruption, and perdition, it is manifest, that the meaning of these words must be changed from their proper signification to some other, so as to suit the theory; for, an undying soul cannot die, therefore when it is said "the soul that sinneth it shall die" must be understood to mean 'shall live in torment.'
Again, an indestructible soul cannot be destroyed; hence, when it is written of wicked souls, 'whose end is-destruction", it must be understood to mean "whose end is to be always destroying, but never destroyed." Again, an incorruptible soul can never be corrupt; when therefore, it says, "he that soweth to the flesh shall of the flesh reap corruption," it follows, seeing that all souls are incorruptible, that they shall never corrupt; no, not even be tainted with corruption, for then the soul would prove to be mortal.
If then, death means life in misery, and destruction, eternal life in torment, by the same experts here, life means Life in happiness, and immortality, life. For, if life and incorruptibility be predicated of an everliving soul, it is clear, that life must have some accessory idea to make the scripture harmonize with the opinions of men. Hence according to theory of the dogmatists, the eis anastasin zoes which occurs in John 5:29 must not be rendered "to resurrection of life" but “resurrection to enjoy life" because, according to their theory, the soul is living before resurrection, so that resurrection with them is not in order that a man may live, but that being alive his soul may be united with the dust; so that being clothed it may enjoy life.
But, if man have no constitutional or magnetic, qualities, but such as are common to him with all animals, which the scripture plainly teaches, then death, destruction, corruption, etc; incorruptibility, etc, when spoken in reference to his destiny, all have their literal and proper signification. We do not mean to say, that these words are never used figuratively; they are frequently so used.
When a living man is said to be "dead in trespasses and sins" or when it is said, "let the dead bury the dead," it needs no uncommon rationality to perceive, that there is a metaphorical as well as a literal sense to the word 'dead,'' etc; but whether literally or figuratively used their relative connection must determine.