The text, therefore, so far from proving the existence in man of an independent, death-surviving, conscious entity called the immortal soul, speaks only of the present and future life, and, passing over the entire period between death and the resurrection, then promises the righteous a life which man cannot destroy, and affirms that the wicked shall utterly cease to be in the second death. CHAPTER XIV. THE SOULS UNDER THE ALTAR. In Rev. 6:9-11, is another instance where the word, soul, is used in a manner which many take to be proof that there is in man a separate entity, conscious in death, and capable in a disembodied state of performing all the acts, and exercising all the emotions, which pertain to this life. The verses referred to read:-- “And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held. And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow-servants also and their brethren, that should be killed as they were, should be fulfilled.” On the hypothesis of the popular view, what conclusions must we draw from this testimony? 1. It is assumed that these souls were in Heaven; then the altar under which John saw them must have been the altar of incense, as that is the only altar brought to view in Heaven. Rev. 8:3. But the altar spoken of in the text is evidently the altar of sacrifice upon which they were slain. Therefore to represent them as under the altar of incense, which was never used for sacrifice, is both incongruous and unscriptural. 2. We must conclude that they were in a state of confinement, shut up under the altar--not a condition we would naturally associate with the perfection of heavenly bliss. 3. Solomon says of the dead, that their love, their hatred, and their envy, is now perished. Eccl. 9:6. But that makes no difference; for here are the souls of the holy martyrs still smarting with resentment against their persecutors, and calling for vengeance upon their devoted heads. Is this altogether consistent? Would not the superlative bliss of Heaven swallow up all resentment against those who had done them this good though they meant them harm, and lead them to bless rather than curse the hand that had hastened them thither?