"I said in mine heart concerning the estate of the sons of man, that God might manifest them, and that they might see that they themselves are beasts.
"For that which befalleth the sons of men befalleth beasts; even the one thing befalleth them; as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no pre-eminence above a beast: for all is vanity.
"All go to one place; all are of the same dust, and all turn to dust again.
"Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth?
"Wherefore I perceive that there is nothing better than that a man should rejoice in his own works; for that is his portion; for who shall bring him to see what shall be after him?"
These verses tell their own story. It matters little whether Solomon wrote this book in his later years; it is, in any event, the confession of one who has had all the good things of this world, and who saw the emptiness of them all, and who sums up life with the words "Vanity of vanities, all is vanity." Finally the author ironically advises his readers to trust only in the good of their labour.
Thus it is shown that the quotation from the Psalms in no way justifies the belief in the annihilation of beasts, and that the one from Ecclesiastes has been entirely and wrongfully misunderstood and interpreted. In no way do the Scriptures deny future life to the lower animals, but in all ways, if intelligently understood, imply that man and beasts have, equally, a share in a future life beyond the grave.
As we have found out that the Scriptures, contrary to the popular belief, do not deny a future life to our lower brethren, the animals, let us see if they actually declare a future world for them in the same way that they do for man. Man's immortality, as we know, is taught in the Old Testament rather by inference than by direct affirmation. This is possibly due to the fact that the writers of the manifold books, which were at a late date selected from a large number and made into one big volume which forms our Bible, thought as a matter of course that man lived on after death, and never thought it necessary to assert that which every one knew.
But if we accept the teachings of the Old Testament, inference gives much stronger testimony to the immortality of animals than it does to the immortality of man, for while in neither case is there a direct assertion of a future life, yet there is no direct denial of future life to the animals, as has been shown to be the case with man.
All Divine Law includes a protection for the beasts, and the laws of the Sabbath were in essence a spiritual and not only a physical ordinance. The ancient Scriptures have innumerable provisions against mistreating or giving unnecessary pain to the lower animals; and these provisions stand side by side in the Divine Law with those which speak of man. Note, for example, the prohibition of "seething a kid in its mother's milk." Again, there is a statement that the ox in treading out the corn is not to be muzzled, lest he suffer hunger in the presence of food which he may not eat.