dust, will be raised into a new and more glorious form; not in every respect the same that they were, but far superiour and more excellent. Still, the identity of the same particles of matter, as necessary to the resurrection of the same body, is no where mentioned in the sacred volume. Moreover, the instruction contained in the present chapter, seems, to militate against such an opinion. The Lord hath many other ways of preserving personal identity. Besides, exactly the same particles do not constitute our bodies, for two hours together, in any part of our lives; yet we are the same persons, both in body and soul, from childhood till old age.

Again: If the same constitution, arrangement, and qualities of the body be intended by the question, it is equally evident that the same body will not be raised. This is decisively taught in the following declaration: Flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption, Thus the human body in its present form of subsistence, and with its present animal wants, propensities, and infirmities, cannot partake of the pure and refined enjoyments of the kingdom of glory: Nor can the body, as mortal and corruptible, inherit the incorruptible and unchangeable felicity of heaven. Moreover, reason would decide to a certainty, that a constitution which involves in its nature, decay and termination, cannot belong to a body destined for the residence of an immortal and ever vigorous mind.

The Apostle, to illustrate the present subject, refers to the variety as well as the wonderful nature of the works of God, in the flesh of different animals as well as the form of vegetables, differently constituted, produced, and supported. Yet we cannot comprehend the manner in which the Lord hath made and preserves this difference; though it is evidently intended to fit them for their several kinds of life, their diverse elements, and various destinations.

Cannot he then raise our bodies, suited to the state intended for them, consistently with our personal identity, though in a manner inexplicable to us? The great diversity of animal natures should serve to teach us, that there will be, in various respects, a vast difference in the human body in the resurrection.

We are also taught that the same wisdom and power of God hath formed celestial, as well as terrestrial bodies; but the celestial appear far more splendid than the terrestrial: Yet, even among the former, there are different degrees of glory, as they are in themselves, and as they appear to us. The sun is far more glorious than the moon; yet the reflected light of the moon, far exceeds that of the remote stars; and even some of them shine more brightly than others. Thus also will it be in the resurrection of the dead: The bodies of the righteous will appear as much more glorious than they now do, as the glory of the heavenly luminaries excels that of an opaque clod of the earth; yet they will shine with different degrees of splendour, as do the sun, moon, and stars.

After this illustration, the Apostle dwells extensively on the nature of the body with which those who are dead, will be invested at. the final day. He also declares the change which those who are living at that time will experience, and concludes with a song of triumph over death and the grave.

Now it may be remarked, against the resurrection itself there is no presumption; and in favour of it, a presumptive argument may be derived from analogy. Many things pertaining to this world, naturally and strongly dispose the mind to admit the doctrine. In this climate, almost the whole vegetable world dies annually under the chilling influence of winter. At the return of spring the face of nature is renewed: and all the plants, shrubs, and trees, with which it was adorned, are again clothed with verdure, life,

and beauty. From the appearance of winter, when nature is clad with the habiliments of death, who could expect that she would ever revive and live again, unless taught to believe it from what has so often taken place?

In the insect creation, we find a direct and striking example of the manner of the resurrection itself. Many of the animals of this class, begin their existence in the form of worms. After continuing some time in the humble state of being to which they are necessarily confined by their structure, they die and are gone. In the moment of death, they construct for themselves a species of shell, in which they may with the strictest propriety, be said to be entombed. Here they are dissolved into a mass of semi transparent water: the whole, which remains of the previously existing animal, exhibiting to the eye no trace of life, and no promise of a future revival. After remaining in a dead or torpid state, until the term of its burial approaches to its proper period, the tomb discloses, and a winged animal comes forth with a nobler form, often exquisitely beautiful; brilliant with the gayest splendour, possessed of new and superiour powers, and destined to a more refined and more exalted life. Its food is now the honey of flowers; its field of being, the atmosphere. Here it expatiates at large in the delightful exercise of its newly discovered faculties, and in the high enjoyment of those sun-beams, which were the immediate means of its newly acquired existence.

Now let us bear in mind, that in the various changes of existence of forms and faculties, the insect is considered the same; though it has assumed to itself life and death, and even different natures. Hence we may discern,. in the essentially different state of existence, by reason of a wonderful change and transformation, a type of the resurrection of the human body. Through life the human frame is constantly changing; and at the sound of the last trump

it will experience a most amazing change, though identity will be one of its attributes. The seed that is cast into the earth, after being sown or planted, apparently is dead; yet it springs up, first the blade, then the ear, after that the full corn in the ear. The acorn that falls to the ground, corrupts, vegetates, and becomes a mighty oak. The examples which have been noticed, bear a great analogy to the death, burial, and resurrection of the human body. Still it should be remarked, in a certain respect there is a difference. They are all effected by the power of God, according to his established laws of nature; but the resurrection will be the effect of his divine power exerted beyond any such law, or stated course of operation. Let these observations suffice as illustrations of the present subject, derived from the system of nature, exhibited to our view in the present state of things.

Let us now attend to the instruction of the divine word, more particularly in regard to the present subject.

Job thus expresses himself with the fullest assurance of its truth. I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth: And though after my skin worms destroy this body, yet in my flesh shall I see God: Whom I shall see for myself, and mine eyes shall behold and not another, though my reins be consumed within me. As to Job himself, though his body would be consumed by putrefaction, yet he should be raised from the dead, and behold his God and Saviour. Him he should certainly behold for himself, not only as the object of mental contemplation, but with his own eyes in his own body raised from the dead, and not in another.

St. John does most strikingly describe the resurrection and future state. He informs us, that the time was approaching, when all the innumerable multitude of the dead would hear the voice of the Son of

God, calling them to arise and come to judgement: So that wheresoever their bodies were dispersed and turned to dust, they would be immediately raised up and come forth, either to life or to damnation, according as their works had been. Hear his emphatical declaration: Marvel not: for the hour is coming, in the which all that are in the grave shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.

The apostle Paul, when standing before Felix, the governour of Judea, fully avows the doctrine under consideration. He says, This I confess unto thee; so worship I the God of my fathers, believing all things which are written in the law and in the prophets : And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust. The Apostle was free to confess, that he worshipped the God of his fathers; that he believed the doctrines and promises both of the law and the prophets, concerning the Messiah; and that he expected a future resurrection of both the just and the unjust, as the Jews in general allowed.

Let us now attend to the argumentative manner of the Apostle in his address to the Corinthians. A small portion of his arguments exhibits various considerations as undeniable proof of the doctrine of the general resurrection of the dead.

Now if Christ be preached, that he rose from the dead, how say some among you that there is no resurrection of the dead? But if there be no resurrection of the dead, then is Christ not risen. And if Christ be not risen, then is our preaching vain and your faith is also vain. Yea, and we are found false witnesses of God; because we have testified of God, that he raised up Christ; whom he raised not up, if so be that the dead rise not. For if the dead rise not, then is not Christ raised: And if