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Hindoo ^ priests . This extract fro m thqpi is formed in such a manner that two verses only learned every day during a course of classical studies will afibrd at least that general knowledge whidi every man , however slightly educated , should think himself bound to- acquire . W . F .
- Hypotheses of the Resurrection * %$
SiK , WAS much pleased with seeing a I physiological correspondence begun in the year IB 15 , in the Monthly
Jttepository ( viii . 448 ) , by a writer who signs his name Cantabrigiensis , and which letter was answered at p . 734 , under the signature of T . P . In hopes of reviving a controversy which may make move clear the doctrine of the
resurrection , I have taken the liberty to lay before you the substance of the letter and reply , and my reasons for being dissatisfied with both . Cantabrigiensis laments that scripture evidence is in favour of that system which holds man to be one and
indivisible , and wholly mortal , an hypothesis with which natural appear ^ ances agree , because * owing to this , should there be a resurrection , not only will a large portion of time amd consciousness be lost in the grave , but also
1 . If man wholly dies , a resurrectiaa does not appear to be within th « bounds of probability * 2 . A n £ w creation cannot rightly be called a resurrection ; if it is allowed that there may be a new creation of an individual rfhjself from the
former being , it must also be allowed that there may be created from the same being an indefinite number of beings , all of them myself , if it is the will and power of the Creator which alone constitutes individuality and identity . 3 . That the resurrection of Jesns is
not a case in point . Never was his body corrupted , broken up and dissipated a miraculous power was not required ! to re-create it , but only to enable it to re-act . If a t $ tal dissolution and separation takes' place , it is not then a resurrection which was
the apostolic doctrine , but a re-creation . 4 . The hypothesis of Dr . Watf » ( Logic , P . 1- c . 6 . § 6 . ) is but a supposition to avoid a difficulty . ** Our own bodies must rise at the last day for us to receive rewards and punishments in them ; there may be , perhaps , sonu original fibres Of eafch lit **
Sir , Oct Q 1815 . WAS much gratified by remark-I ing in your last number ( x . 509 . ) a revival of the interesting inquiry already discussed in some former volumes of the Morithly Repository ( the sixth in particular ) relative to ** the state of the human being after death . "
After a serious and dispassionate perusal of much that has been stated in support of the various hypotheses to which the subject has given birth , I could wish to learn from any candid advocate of the opinion which supposes the human being wholly dissolved at death , iti what sense we are to understand our Saviour ' s awful
caution in Matt . x . 28 , if man possess no principle that survives his dissolution , ; or , what object we can in such a case conceive he could have in making any distinction between a mortal destructible being , and an immortal imperishable one co-existing in the human organization ?
The late Dr . Doddridge considered this passage as affording a ** certain argument in proof of the existence of a soul in a separate state , and of its perception of that existence ; else ( he added ) the soul would be as properly killed as the body . " Family Expos . V . i . S . 75 . N . h . How far such a
separate principle of the human organization may exist in a state of perception after death appears to me a very distinct question . Nor am I in the number of those who consider that question as of any material importance to the Christian ' s hope and comfort . To him , surely , it is the same when he enters into a state of
happiness : whether directly on his dissolution , or af ( er a long interval of suspended ^ consciousness . In either case the prospect itself of future joy remains the same ; the promises of
the gospel remain unaltered in each view of the subject ; and are in the one cas , £ as much as in the other , I trust , equally the object of his hope , his affection and pursuit . V . M . H .
P . S . It may be observed that our Saviour does not speak of the soul a * the successive principle of man ""; or as the man in , his second state , but seems to refer to both soul and body as co ^ existing .
Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Jan. 2, 1816, page 25, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2448/page/25/