be identical with the precise body which expired the last breath, nor that it should be identical with any body whatever in so strict a sense as that demanded.

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The first point may be settled at once. Here is a man at the age of thirty years, in perfect health and soundness of body and mind. Before he dies he may lose his arms or his legs; he may become blind and deaf, or a maniac; he may die in utter decrepitude. Now, if, at the last day, the body given him should be identical with his present body instead of that mutilated or decrepit frame with which he will have died, would there be no resurrection of the body,-of his own proper body? Would it be a new creation' instead of a resurrection, simply because the raised body would not be identical with the body precisely as it existed and was constituted at the moment of death? Does a man's body never become his own until he dies—until he loses possession of it? What becomes, then, of all the horror so often expressed at the imagined reappearance of the lame, the blind, the halt, the withered, the crippled, the maniac, the savage? Why not insist also upon the resuscitation of the fevers and ague fits, the cancers and leprosies, the gouts and rheumatisms, and all the mortal diseases and ills the flesh was heir to at the moment of death? In short, why not maintain that, if the body is raised at all, it must be, when raised, in the very act of dying again? for the internal states are as essential to identity as the external features !

"We turn now to the second point, namely, that, in order to a proper resurrection of the body, it is not necessary that the body raised should be identical with any former body whatever, in such a sense that it must

consist of precisely the same elementary particles, neither more nor less, arranged in precisely the same positions, combinations, and relationships.

"Now it is a well-known fact that not only does a great change take place in our bodies between the periods of infancy and old age, but while we live they are constantly in a process of change, so that the body which we have at one moment is not perfectly 'identical' with that which we had at any preceding moment. Some physiologists have estimated that every particle of our material frame is changed in the course of about seven years. From this fact it follows that no person ever wakes with that identical body with which he went to sleep; yet the waking man does not fail to recognize himself. But according to this strict notion of identity, as often as the body sleeps it sleeps an eternal sleep, and the body with which a man awakes is always a new creation;' for the body which wakes is never 'identical' with that which was lulled to slumber! Surely such absurdities will not be maintained. We will suppose, therefore, the body which rises to differ from the body which lived before only to the same extent as the body which wakes differs from the body which fell asleep; would there then be a resurrection of the body in any proper sense? If so, then our proposition is established and the opposite assumption is overthrown. And besides, a principle is thus gained which reaches much farther than is barely necessary to overthrow that assumption for if a slight difference is consistent with such a practical and substantial identity as is required for a proper resurrection of the body, will any one tell us precisely the limit of this difference? except that

there must be some organic or real historical connection, something continuously in common, between the body which is raised and that which lived before? And so much we shall certainly maintain.

"It is plain, therefore, that the resurrection of the same body, and the restoration of conscious perfect identity, do not require that the body raised should have all the matter or the precise form of the present body as it actually existed here at any period of life. It would be a resurrection of the body, and of the same body, if all the bodies of the dead should be raised in the vigor and beauty of youth or early manhood, the infant being instantaneously developed to such a stature, the aged restored to it, and all deformities and defects forthwith removed." (Vol. iv. p. 2716 seq.)

Nor would this interfere in the least with personal recognition in the future life. The raised bodies sustaining in their renovated being such a relation to their former state, will not, in the very nature of the transition, lose their outward identity of form. Those traits and features which were the basis of recognition in the former life will not be effaced or obscured, but find truer, more distinct expression when the face and form of clay shall be freed from its imperfections, and perfected human forms shall be seen by perfected human eyes. The characteristic form and features are not lost in the changes which the body undergoes in successive years of this life, and there is no more reason to suppose they will be lost in any change attendant on the resurrection. And the spiritual body may have an intensity and transparency of expression for the character and individuality of the soul, such as the brightest mortal face

we ever beheld, the clearest and most soul-expressive eye of mortal mould into whose depths we ever gazed, could not enable us to conceive." (Idem.)

From all such difficulties and objections, destitute as they prove to be of any foundation even in sound human philosophy, we turn again to the Word of God, with the single passing reflection, that "the foolishness of God is wiser than men; and the weakness of God is stronger than men." (1 Cor. 1: 25.) Omnipotence is pledged for the resurrection of the body, "that our faith might not be in the wisdom of men, but in the power of God." (2:5.)

Perhaps there are no greater difficulties than those which may be supposed to originate in the complicated and irregular relations of life; and of these the Sadducees produced for our Lord a hard example in the case of the woman who had been, by the provision of the law, successively the wife of seven brothers. In the resurrection whose wife shall she be ?" The reply is sufficient to meet this, and every other difficulty: "Ye do err, not knowing the Scriptures nor the power of God." (Matt. 22: 29.) If the Scriptures clearly teach the doctrine, and "the power of God" is engaged to raise the dead, what room is there for doubt or question on the subject? Can any difficulty baffle divine power and wisdom? Cannot God rectify all the disorders, and regulate all the complications, which are incident to the earthly term of our being. Can he not for this purpose meet every exigency? The laws of nature are but expressions of his will. Every particle and element of matter in all its transmigrations is within his omniscient view and obeys his will. Surely, "he who formed our bodies

first" can restore them from the ruin of death to his own perfect image if he please. Paul's question before Agrippa appeals to every one's reason: "Why is it judged incredible with you if God raises the dead?" (Acts 26: 8.)

THE CROWNING EVENT OF REDEMPTION.

The resurrection of the dead is the grand, ultimate, crowning event in the work of redemption. When Jesus came forth from the tomb he gave the utmost proof of divine power, and determined forever his claim to be the Son of God. Hence the apostle says, Who was defined the Son of God in power, as to Spirit of holiness [his divine holy nature], from the resurrection of the dead." (Rom. 1 : 4.) That is, his divine Sonship was definitely settled beyond question or query, by the power which is manifested in the resurrection of the dead-not alone, observe, in his own resurrection from the dead, but in the resurrection of the dead [ἀνάστασις vɛupõv], i.e., of all the dead, which is implied and comprehended in his own resurrection. (1 Cor. 6: 14; 2 Cor. 4:14; Eph. 1: 19, 20.) This he claimed when He said, "I am the resurrection and the life" (Jno. 11:25. See also John 5: 26; 6: 33; 10: 10); and his resurrection confirmed all his claims and pretensions. And in this comprehensive sense the proof of his divinity" from the resurrection" is analogous to the proof of his humanity "from the seed of David," i.e., from natural descent. (Rom. 1:3, 4.) The general resurrection, which was fully guaranteed when Jesus rose from the dead, will be a complete victory over death and over that malignant adversary who, as the author