ology a test by which to try many of the literal declarations of the sacred writers, should be regarded as a bold and hazardous coming in collision with its sacred verities. But, as we have well pondered the ground on which we adventure to tread, we advance with great confidence to our conclusions, and shall tranquilly abide the issue. It is possible, indeed, that we may have erred in the specific results which we announce, and if so, this may be shown on satisfactory grounds; but we have no fear of being convicted, before an enlightened tribunal, of having periled the weal of the sacred oracles by the, advocacy of a false principle of interpretation. We cannot conceive that the homage due to a revelation from God requires us to forego the inevitable deductions of that reason with which he has endowed us, nor do we think it possible that that word will ever achieve its predicted triumphs over the human mind till its teachings, on all points that come within the sphere of a true philosophy, shall be seen to harmonize with its legitimate deductions. This, however, will still leave a hallowed province of purely moral announcements, in which revelation utters its oracles as speaking out of an eternal silence which no voice of reason could ever break.

PART I.

CHAPTER 1.

The Argument from Reason.

Ir 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

We see,

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. 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