And all this may be done by a man in this life! Nay, it has been done, between the cradle and the grave—within the span of one short life. Then what may not be done in eternity by one of these God-men? Remove from his path the incident of death; or, better yet, contemplate him as raised from the dead; and give to him in the full splendor of manhood's estate, immortality, endless existence, what may we not hope that he will accomplish? What limits can you venture to fix as marking the boundary of his development, of his progress? Are there any limits that can be conceived? Why should there be any limits thought of? Grant immortality to man and God for his guide, what is there in the way of intellectual, moral, and spiritual development that he may not aspire to? If within the short space of mortal life there are men who rise up out of infancy and become masters of the elements of fire and water and earth and air, so that they well-nigh rule them as Gods, what may it not be possible for them to do in a few hundreds or thousands of millions of years? What may they not do in eternity? To what heights of power and glory may they not ascend?
It is idle today to ask men to be satisfied with the old sectarian notions of man's future life, where at best he is to be but one of a minstrelsy twanging harps and singing to the glory of an incorporeal, bodiless, passionless, immaterial incomprehensible God. Such conceptions of existence no longer satisfy the longings of the intelligent or spiritual-minded man.[A]
[Footnote A: On this subject Sir Robert Ball, the great English astronomer and man of science, and who is feelingly spoken of as "a man with singular capacity for popularizing science without debasing it"—has the following passage:
"The popular notion that man, once escaped from the confinement of the body, does nothing except sit on a cloud and sing psalms to the glory of a God, whose glory is so perfect without him that he was content when man was not in being, rests upon no evidence, whether of reason or revelation, and seems to us derived either from man's long experience of overtoil and misery and his enjoyment, therefore, of their absence, or from the inherent Asiatic dislike of exertion. Why should we not work forever as well as now? If man can live again, and grow in that new life, and exert himself to carry out the always hidden, but necessarily magnificent purpose of the Creator, then indeed, his existence may have some importance, and the insignificance of his place of origin be forgotten. For he has an inherent quality which does not belong, so far as the mind can see what must always remain partially dark, even the Divine; he is capable of effort, and in the effort and through the effort, not only of growing greater than before, but of adding force to an inanimate thing like his own body. What if that power of effort should be slowly aggrandized until man, now a little higher than the monkey, became a really great being?" ("Self Culture" for March, 1899.)]
Growth, enlargement, expansion for his whole nature, as he recognizes that nature in its intellectual, moral, spiritual and social demands, are what his soul calls for; and the systems of theology that rise not to the level of these hopes are unworthy man's attention.
Keep these thoughts in mind for a moment, I pray you. That is, remember the powers in man, what he has attained to in this life, and what it is conceivable for him to attain unto after the resurrection of the dead, when death shall have been removed from his pathway. Keep this in mind, while I bring to bear on the theme under consideration another line of facts.
Let us consider, just for a moment, and in a very simple manner, the universe in which man lives. And let us start with what we know, and keep well within those lines. First of all, then, as to the earth itself: Thanks to the knowledge man now has respecting the earth it is no longer regarded as the center of the universe, around which revolve sun and moon and stars, that in the ages of darkness were thought to have been created for the sole purpose of giving light by day and by night to the earth. No; man has learned the true relation of the earth to these other objects in the universe. He knows that the earth is but one of a number of planets—one of a group of eight major planets, and a larger number of minor ones, that revolve regularly around the sun—and one of the smallest of the group of major planets at that. Outside of this group of planets, with whose motions and laws man has become familiar, is a vast host of what are called "fixed stars;" that is, stars that apparently have no motion, but which really do move, only their orbits are so immense that man with the unaided eye can not discern their movements—hence we call them "fixed stars."[A] Our astronomers have learned that these "fixed stars" are not like the planets which move in their orbits about our sun, but, on the contrary, are like the sun itself, self-luminous bodies, and doubtless like the sun the center of opaque planetary groups; or at least we may say that reasoning from analogy, that is regarded as a very probable fact.
[Footnote A: "To the unassisted eye, the stars seem to preserve the same relative positions in the celestial sphere generation after generation. If Job, Hipparchus, or Ptolemy should again look upon the heavens, he would, to all appearance see Aldebaran, Orion, and the Pleiades exactly as he saw them thousands of years ago, without a single star being moved from its place. But the refined methods of modern astronomy, in which the telescope is brought in to measure spaces absolutely invisible to the eye, have shown that this seeming unchangeability is not real, but that the stars are actually in motion, only the rate of change is so slow that the eye would not, in most cases, notice it for thousands of years. In ten thousand years, quite a number of stars, especially the brighter ones, would be seen to have moved, while it would take a hundred thousand years to introduce a very noticeable change in the aspect of the constellations." (Newcomb's Astronomy, pp. 464-5.)]
Sir Robert Ball in speaking of these worlds and the probability of their being inhabited says:
We know of the existence of thirty millions of stars or suns, many of them much more magnificent than the one which gives light to our system. The majority of them are not visible to the eye, or even recognizable by the telescope, but sensitized photographic plates—which are for this purpose eyes that can stare unwinking for hours at a time—have revealed their existence beyond all doubt or question, though most of them are almost inconceivably distant, thousands or tens of thousands of times as far off as our sun. A telegraphic message, for example, which would reach the sun in eight minutes, would not reach some of these stars in eighteen hundred years. The human mind, of course, does not really conceive such distances, though they can be expressed in formula which the human mind has devised, and the bewildering statement is from one point of view