just like them? And is not this a desertion of the orthodox doctrine of the Church? If he varies so far from the established formularies out of a regard for philosophy, he may as well be consistent and give up the physical doctrine wholly, because it rests solely on the tradition which he leaves and is every whit irreconcilable with philosophy. This device is as wilful an attempt to escape the scientific difficulty as that employed by Candlish to avoid the scriptural difficulty put in the way of the doctrine by the apostolic words "Flesh and blood cannot inherit the kingdom of God." The eminent Scottish divine affirms that "flesh and bones" that is, these present bodies made incorruptible can inherit the kingdom of God; although "flesh and blood" that is, these present bodies subject to decay cannot.23 It is surely hard to believe that the New Testament writers had such a distinction in their minds. It is but a forlorn resource conjured up to meet a desperate exigency.
At the appearing of Christ in glory,
"When the Day of Fire shall have dawn'd, and sent Its deadly breath into the firmament," as it is supposed, the great earth cemetery will burst open and its innumerable millions swarm forth before him. Unto the tremendous act of habeas corpus, then proclaimed, every grave will yield its prisoner. Ever since the ascension of Jesus his mistaken followers have been anxiously expecting that awful advent of his person and his power in the clouds; but in vain. "All things remain as they were: where is the promise of his appearing?" As the lookers out hitherto have been disappointed, so they ever will be. Say not, Lo here! or, Lo there! for, behold, he is within you. The reason why this carnal error, Jewish conceit, retains a hold, is that men accept it without any honest scrutiny of its foundations or any earnest thought of their own about it. They passively receive the tradition. They do not realize the immensity of the thing, nor the ludicrousness of its details. To their imaginations the awful blast of the trumpet calling the world to judgment, seems no more, as Feuerbach says, than a tone from the tin horn of a postillion, who, at the post station of the Future, orders fresh horses for the Curriculum Vita! President Hitchcock tells us that, "when the last trumpet sounds, the whole surface of the earth will become instinct with life, from the charnels of battle fields alone more than a thousand millions of human beings starting forth and crowding upwards to the judgment seat." On the resurrection morning, at the first tip of light over acres of opening monument and heaving turf, "Each member jogs the other, And whispers, Live you, brother?"
And how will it be with us then? Will Daniel Lambert, the mammoth of men, appear weighing half a ton? Will the Siamese twins then be again joined by the living ligament of their congenital band? Shall "infants be not raised in the smallness of body in which they died, but increase by the wondrous and most swift work of God"? 24
23 Candlish, Life in a Risen Savior: Discourse XV.
24 Augustine, De Civ. Dei, lib. xxii. cap. xiv.
Young sings, "Now charnels rattle; scatter'd limbs, and all The various bones, obsequious to the call, Self moved, advance; the neck perhaps to meet The distant head; the distant head the feet. Dreadful to view! see, through the dusky sky Fragments of bodies in confusion fly, To distant regions journeying, there to claim Deserted members and complete the frame."
The glaring melodramatic character, the startling mechanico theatrical effects, of this whole doctrine, are in perfect keeping with the raw imagination of the childhood of the human mind, but in profound opposition to the working philosophy of nature and the sublime simplicity of God.
Many persons have never distinctly defined their views upon the subject before us. In the minds even of many preachers and writers, several different and irreconcilable theories would seem to exist together in confused mixture. Now they speak as if the soul were sleeping with the body in the grave; again they appear to imply that it is detained in an intermediate state; and a moment afterwards they say it has already entered upon its final reward or doom. Jocelyn relates, in his Life of St. Patrick, that "as the saint one day was passing the graves of two men recently buried, observing that one of the graves had a cross over it, he stopped his chariot and asked the dead man below of what religion he had been. The reply was, 'A pagan.' 'Then why was this cross put over you?' inquired St. Patrick. The dead man answered, 'He who is buried near me is a Christian; and one of your faith, coming hither, placed the cross at my head.' The saint stepped out of his chariot, rectified the mistake, and went his way." Calvin, in the famous treatise designated "Psychopannychia," which he levelled against those who taught the sleep of souls until the day of judgment, maintained that the souls of the elect go immediately to heaven, the souls of the reprobate to hell. Here they tarry in bliss and bale until the resurrection; then, coming to the earth, they assume their bodies and return to their respective places. But if the souls live so long in heaven and hell without their flesh, why need they ever resume it? The cumbrous machinery of the scheme seems superfluous and unmeaning. As a still further specimen of the arbitrary thinking the unscientific and unphilosophical thinking carried into this department of thought by most who have cultivated it, reference may be made to Bishop Burnet's work "De Statu Mortuorum et Resurgentium," which teaches that at the first resurrection the bodies of the risen will be the same as the present, but at the second resurrection, after the millennium, from the rudiments of the present body a new spiritual body will be developed.
The true idea of man's future destiny appears to be that no resurrection of the flesh is needed, because the real man never dies, but lives continuously forever. There are two reasonable ways of conceiving what the vehicle of his life is when he leaves his present frame. It may be that within his material system lurks an exquisite spiritual organization, invisibly pervading it and constituting its vital power. This ethereal structure is disengaged at last from its gross envelope, and, unfettered, soars to the Divine realms of ether and light. This theory of an "inner body" is elaborately wrought out and sustained in Bonnet's "Palingenesie Philosophique." Or it may be that there is in each one a primal germ, a deathless monad, which is the organic identity of man, root of his inmost stable being, triumphant, unchanging ruler of his flowing, perishable organism. This spirit germ, born into the present life, assimilates and holds the present body around it, out of the materials of this world; born into the future life, it will assimilate and hold around it a different body, out of the materials of the future world.25 Thus there are bodies terrestrial and bodies celestial: the glory of the terrestrial is one, fitted to this scene of things; the glory of the celestial is another, fitted to the scene of things hereafter to dawn. Each spirit will be clothed from the material furnished by the world in which it resides. Not forever shall we bear about this slow load of weary clay, this corruptible mass, heir to a thousand ills. Our body shall rather be such "If lightning were the gross corporeal frame Of some angelic essence, whose bright thoughts As far surpass'd in keen rapidity The lagging action of his limbs as doth Man's mind his clay; with like excess of speed To animated thought of lightning flies That spirit body o'er life's deeps divine, Far past the golden isles of memory."