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In the course of the present discussion it has been asserted that the “Sermon on the Mount” and the “Lord’s Prayer” furnish a summary and condensed view of the essentials of the teaching of Jesus of Nazareth, set forth by himself.  Now this supposed Summa of Nazarene theology distinctly affirms the existence of a spiritual world, of a Heaven, and of a Hell of fire; it teaches the Fatherhood of God and the malignity of the Devil; it declares the superintending providence of the former and our need of deliverance from the machinations of the latter; it affirms the fact of demoniac possession and the power of casting out devils by the faithful.  And from these premises, the conclusion is drawn, that those Agnostics who deny that there is any evidence of such a character as to justify certainty, respecting the existence and the nature of the spiritual world, contradict the express declarations of Jesus.  I have replied to this argumentation by showing that there is strong reason to doubt the historical accuracy of the attribution to Jesus of either the “Sermon on the Mount” or the “Lord’s Prayer”; and, therefore, that the conclusion in question is not warranted, at any rate, on the grounds set forth.

But, whether the Gospels contain trustworthy statements about this and other alleged historical facts or not, it is quite certain that from them, taken together with the other books of the New Testament, we may collect a pretty complete exposition of that theory of the spiritual world which was held by both Nazarenes and Christians; and which was undoubtedly supposed by them to be fully sanctioned by Jesus, though it is just as clear that they did not imagine it contained any revelation by him of something heretofore unknown.  If the pneumatological doctrine which pervades the whole New Testament is nowhere systematically stated, it is everywhere assumed.  The writers of the Gospels and of the Acts take it for granted, as a matter of common knowledge; and it is easy to gather from these sources a series of propositions, which only need arrangement to form a complete system.

In this system, Man is considered to be a duality formed of a spiritual element, the soul; and a corporeal[85] element, the body.  And this duality is repeated in the Universe, which consists of a corporeal world embraced and interpenetrated by a spiritual world.  The former consists of the earth, as its principal and central constituent, with the subsidiary sun, planets, and stars.  Above the earth is the air, and below is the watery abyss.  Whether the heaven, which is conceived to be above the air, and the hell in, or below, the subterranean deeps, are to be taken as corporeal or incorporeal is not clear.  However this may be, the heaven and the air, the earth and the abyss, are peopled by innumerable beings analogous in nature to the spiritual element in man, and these spirits are of two kinds, good and bad.  The chief of the good spirits, infinitely superior to all the others, and their creator, as well as the creator of the corporeal world and of the bad spirits, is God.  His residence is heaven, where he is surrounded by the ordered hosts of good spirits; his angels, or messengers, and the executors of his will throughout the universe.