xperience. So, in every case,
it is unworthy, injurious, and guilty, and must be repented of and
atoned for. The doctrine of sin will never be essentially disturbed.

[Footnote 7: Cf. Clarke. Outline of Theology.]

* * * * *

[Sidenote: A Supernatural Event.]

[Sidenote: Lacks Scientific Proof.]

[Sidenote: An Old Fallacy.]

[Sidenote: A Jewish Argument.]

[Sidenote: Kant's Reasoning.]

[Sidenote: Can Not Be Demonstrated.]

The next clause in the creed, "The resurrection of the body," if it
remains as a permanent article of faith, must rest on the declaration of
Christ and on His resurrection. It is confessedly dependent, not on a
natural, but a supernatural order. On this point it is again worth our
while to note a concession by Huxley, as showing the consistency of one
Christian truth with another. "If a genuine, and not merely subjective,
immortality awaits us, I conceive that without some such change as that
depicted in I Corinthians xv, immortality must be eternal misery."[8]
Surely, this is a great testimony to that famous chapter on the
resurrection. No scientific proof or probability can be adduced for the
resurrection of the body. The older theologians used to point out that
the caterpillar entombed itself that it might emerge to the higher life
of the butterfly. But we must not take from such a fact what suits our
purpose, and leave a fatal weakness in our argument. The butterfly does,
indeed, emerge from the coffin of the cocoon and the seemingly dead
pupa. But it is only for a brief day of life. Then it lays its eggs and
dies forever. It is born to no immortality, but to the most ephemeral
life. The early Church; yea, the Jewish Church, found rational warrant
for belief in immortality and the resurrection of the body, first in the
thought that it was unjust for those who fought for and brought in the
kingdom of God, to enjoy nothing of what they secured. So the doctrine
of the first resurrection appears as a contribution of justice to holy
life. Later on, similar reasoning demanded the resurrection of all. A
judgment is necessary, not to acquaint God with the merits of men, but
to acquaint men with the righteousness of God. This would be impossible
without the resurrection of all. Very close to this is the reasoning of
Kant, summarized as follows: "Every moral act must have as an end the
highest good. This good consists of two elements, virtue and felicity,
or happin