In the sentence, the personal pronoun, _thy_, is once, and the personal pronoun, _thou_, is five times, applied to the Adam whom God addressed. “In the sweat of _thy_ face, shalt _thou_ eat bread, till _thou_ return unto the ground; for out of it wast _thou_ taken: for dust _thou_ art, and unto dust shalt _thou_ return.” When we address our fellowmen by the different personal pronouns of our language, what do we address? The conscious, intelligent, responsible man, that which sees, feels, hears, thinks, acts, and is morally accountable. But this, in popular parlance, is the soul; these pronouns must every time stand for the soul. The pronouns thy and thou, in Gen. 3:19, must then mean Adam’s soul. If they do not mean it here, how does the same pronoun, thou, in Luke 23:43, mean the thief’s soul, when Christ said to him, “This day shalt _thou_ be with me in paradise”? or the _I_ and _my_ in 2 Pet. 1:14, refer to Peter’s soul, as we are told they do, when he says, “Knowing that shortly I must put off this my tabernacle.” Our friends must be consistent and uniform in their interpretations. If in these instances the pronouns do not refer to the soul, then these strong proof-texts, to which the immaterialist always appeals, are abandoned: if they do here refer to the soul, they must likewise in Gen. 3:19, refer to the soul. In that language, then, God addresses Adam’s soul; and we have the authority of Jehovah himself, the Creator of man, against whose sentence, and the sunlight of whose word, it does not become puny mortals to oppose their shallow dictums, and the rushlight of human reason, that man’s soul is wholly mortal, and that in the dissolution of death it goes back to dust again! There is no avoiding this conclusion; and it forever settles the question of man’s condition in death. It shows that the intermediate state must be one in which the conscious man has lost his consciousness, the intelligent man his intelligence, the responsible man his responsibility, and in which all the powers of his being, mental, emotional, and physical, have ceased to act. No further argument need be introduced to show that the Adamic penalty was literal death, and that it reduced the whole man to a condition of unconsciousness and decay. But a few additional considerations will show that the popular view is cumbered with absurdities on every hand so plain that they should have proved their own antidote, and saved the doctors of theology from the preposterous definitions they have attached to death. We have the authority of Paul for stating that through Christ we are released from all the penalty which the race has incurred through Adam’s transgression. “As in Adam all die, so in Christ shall all be made alive.” If the death in which we are involved through Adam is death spiritual, temporal, and eternal, then all the race is redeemed from these through Christ, and Universalism is the result.