PART I. CHAPTER 1. The Argument from Reason. If the position maintained in our preceding pages be well founded-that there is to be an onward progress in our knowledge of Revelation, as there confessedly is in the knowledge of Nature-it follows, of course, that we have no more reason to be surprised at the announcement, we will not say of new truths, but of new views of old truths, in biblical science, than at the announcement of new discoveries in physical science. There may be a difference of opinion as to the possible extent of this progress, but none, we think, as to the fact itself. It is impossible to assign a reason why the outgoings of the human intellect should confine themselves to the limits of purely scientific research. They will certainly aim, at least, to penetrate the central abysses of Revelation. In the number of those themes which invite the most profound inquiry, there is one on which, of all others, we look with the most anxious and yearning solicitude, longing for light as they that watch for the morning. It is a theme, in regard to which the posture of thousands of human spirits is that of seekers and suitors surrounding an oracle, standing as with bowed heads and hands folded on the bosom, silently, reverently, but most earnestly, awaiting the awful response. We allude to the mode of our existence in another world; to the form and conditions of being to which we are introduced through the mysterious gateway of death. This is the grand question of questions to every self-conscious and reflecting mind. "If a man die, shall he live again?" From the inmost depths of his spirit he cannot but send forth the anxious interrogation, "What am I to be—where am I to be when this mortal coil is shuffled off?" Is there any thing in reason or in revelation that will solve for us the momentous problem? The most casual inspection of the inspired pages does indeed certify us of the fact of a continued existence; but nothing is said, except in the most general terms, of the mode. We have the assurance of entering at death upon an eternal state of retribution, according to the moral character formed in the present life; but no answer is returned to the solemn questionings which would fain elicit the realities of that trans-sepulchral world. The great truths concerning that world have, from age to age, been received by faith. By faith have multitudes in all generations entered upon it. In thousands and millions of instances has the believing soul entered the dark domains of the grave, buoyed up by the sustaining assurances of the Gospel, that whether in life or in death it shall " 'go well with the righteous." We cannot question, for a moment, that this is practically an amply sufficing support, and that we have ground for everlasting gratitude on this score, even if we should never know, with any more certainty than we now do, the secrets of that unexplored region, till we each enter it for ourselves. Still we cannot but tremulously inquire. It is impossible but that the restless reason of man should urge its researches in this direction. It cannot abide contented, while no answer is returned to the queries which are prompted by the laws and impulses of its own essential nature. If it fails to read in the record of inspiration a satisfactory solution of its doubts, it will put nature to the rack, and endeavor to extort the secret of its teachings on this absorbing theme. It will dive into the depths of physiology and psychology, and learn if any thing is taught by the laws of our physical or mental organization, which can throw the least gleam of light on the mysteries. of life and the condition of our future being. We see, beyond question, that in other departments the progress of scientific truth has enabled us to put a more correct interpretation upon many points of Scripture; and why is it not possible it may be so here? Does any one now think of understanding the command of Joshua to the sun and moon, precisely as he would before the true system of astronomy was ascertained? Does any one, acquainted with the demonstrated results of geology, gather precisely the same ideas from the first chapter of Genesis that he did before that science was fixed upon its present firm basis? If, then, in these departments we are conscious that the discoveries of science have given us clearer information relative to the true sense of revelation, why is it not conceivable that, from the same source, we may obtain a clew to conduct us somewhat nearer the truth on the great theme before us? Certainly, the more perfectly we understand the inward structure and functions of our own frames-the more completely we become masters of that wondrous economy which constitutes us what we now are, the nearer doubtless shall we approach to a knowledge of what we shall hereafter be. Nothing is better known to intelligent men than that immense advances have actually been made, within the last half century, in the physiology of the human system; and though the grand agency by which the animal functions are carried on has eluded research—the vital principle—yet approximations have continually been made towards it, and we see not why we should abandon, as utterly hopeless, the prospect of one day compassing the grand central truth of our being. We can easily conceive that a naturalist, who should never have seen nor heard of a butterfly, might, upon investigating the inner structure of the caterpillar, and finding involved within it the rudiments of another organization, furnished with a curious apparatus adapted to some other sphere of existence that he might form, at least, a very probable conjecture as to the mode of being upon which the developed insect would enter when disengaged from its present grovelling tenement. He would doubtless be at fault as to many of the details of the future economy of the insect, but he would still be able to give a very shrewd guess as to the sphere and the mode of existence into which it should emerge, and of the general laws by which it should be governed. In like manner, we see nothing irrational or improbable in the idea, that a more intimate knowledge of the interior elements and functions of our physical and psychical constitution may finally enable us to educe the paramount laws of our future being, and bring us to a true ‘Physical Theory of another Life.'* The mere fact that any truth, however mysterious, is a truth of revelation, does not prevent its being at the same time a truth of nature, and amenable to its laws. A revealed fact, which is at one age of the world received simply by faith, may afterwards become a fact of the reason-something which we know as well as believe. We see, therefore, no special grounds, from the peculiar sanctity of the themes of revelation, to forego the most rigid researches into their nature, or for being alarmed at the thought of bringing them more and more within the * The work bearing this title, which has fallen into my hands since the major part of the present volume was written, contains a striking paragraph to the same effect with the above. "In every case where a transition from one mode of life to another is to take place, the germs of the future being are wrapped in the organization of the present being; and in every such instance a well practised naturalist, in examining it (supposing it to have been hitherto unknown to him) during its initial stage, would, without hesitation, announce it to have in prospect another and higher mode of life; for he would discern within, or upon it, the symbols of its destined progression, and he would find in its habits certain instincts that have reference to a more perfect manner of existence. Now is it so with man? We have already taken this for granted." p. 140. limits of our positive cognitions. It is by no means impossible that the most signal miracles on record may ultimately resolve themselves into the operation of some higher law, which may never have been previously known except to its Author. Certain it is, that from that principle of progress which is so congenial, not to say congenital, to the human mind, the field of our knowledge must eventually take in an immensity of subjects which are at present beyond its sphere. If, then, we are authorized to anticipate subsidiary light from this source, in solving the great problem of human existence in another world, is it not reasonable to expect, that the grand cardinal doctrine of the RESURRECTION should be illustrated by the same means? This doctrine, constituting as it does one of the main announcements of Christianity, and connecting itself with the most sacred hopes of the believer, urges its claims upon our profound attention. It is, indeed, a doctrine which is seldom interrogated. It is considered, for the most part, as one of those mysterious disclosures which are commended to our naked credence, and about which we are not to indulge a speculative curiosity or to ask prying questions. It is supposed, by the mass of Christians, that we are to regard the Resurrection in no other light than as a simple fact, the truth of which we are to receive on the bare authority of the divine word, and the accomplishment of which we are to expect solely on the ground of the divine omnipotence. But is there, indeed, any interdict laid upon inquiry in this department rather than any other? Is the subject fenced about with a balustrading of sanctity, which it is sacrilege or profanation to attempt to pass through? Must we not, necessarily, submit every position propounded in revelation to that intelligence by which alone we can understand it? Understand it, we say-for we must understand it, in order to believe it. Let us here be apprehended aright. We say that we must understand a proposition, in order to believe it. We may not, indeed, |