inadequate to the transmitting of any knowledge or information of this sort and from a cause, which has already been noticed, namely, that language deals only with the ideas which we have; that these ideas are all founded in experience; that probably, most probably indeed, the things of the next world are very remote from any experience which we have in this; the consequence of which is, that, though the inspired person might himself possess this supernatural knowledge, he could not impart it to any other person not in like manner inspired. When, therefore, the nature and constitution of the human understanding is considered, it can excite no surprise, it ought to excite no complaint, it is no fair objection to Christianity, that it doth not yet appear what we shall be.' I do not say that the imperfection of our understanding forbids it (for, in strictness of speech, that is not imperfect which answers the purpose designed by it), but the present constitution of our understanding forbids it. One 'It doth not yet appear,' saith the apostle, 'what we shall be, but this we know, that, when he shall appear, we shall be like him.' As if he had said, Though we be far from understanding the subject, either accurately or clearly, or from having conceptions and notions adequate to the truth and reality of the case, yet we know something: this, for instance, we know, that, when he shall appear, we shall be like him.' The best commentary upon this last sentence of St John's text may be drawn from the words of St Paul. His words state the same proposition more fully, when he tells us (Phil. iii. 12.) that Christ shall change our vile body, that it may be like his glorious body.' From the two passages together, we may lay down the following points: First, that we shall have bodies. apostle informs us, that we shall be like him; the other, that our vile body shall be like his glorious body therefore we shall have bodies. Secondly, that these bodies shall be greatly changed from what they are at present. If we had had nothing but St John's text to have gone upon, this would have been implied. 'When he shall appear, we shall be like him.' We are like him now, we shall be like him; we shall hereafter, be like him, namely, when he shall appear. St John's words plainly regard this similitude as a future thing, as what we shall acquire, as belonging to what we shall become, in contradistinction to what we are. Therefore they imply a change which must take place in our bodily constitution. But what St John's words imply, St Paul's declare. He shall change our vile bodies.' That point, therefore, may be considered as placed out of question. That such a change is necessary, that such a change is to be expected, is agreeable even to the established order of nature. Throughout the universe this rule holds, viz. that the body of every animal is suited to its state. Nay more; when an animal changes its state, it changes its body. When animals, which lived under water, afterwards live in air, their bodies are changed almost entirely, so as hardly to be known by any one mark of resemblance to their former figure; as, for example, from worms and caterpillars to flies and moths. These are common transformations; and the like happens, when an animal changes its element from the water to the earth, or an insect from living under ground to flying abroad in the air. And these changes take place in consequence of that unalterable rule, that the body be fitted to the state; which rule obtains throughout every region of nature with which we are acquainted. Now our present bodies are by no means fitted for heaven. So saith St Paul expressly, Flesh and blood cannot inherit the kingdom of God; corruption doth not inherit incorruption.' Between our bodies, as they are now constituted, and the state, into which we shall come then, there is a physical, necessary, and invincible incongruity. Therefore they must undergo a change, and that change will, first, be universal, at least as to those who shall be saved; secondly, it will be sudden; thirdly, it will be very great. First, it will be universal. St Paul's words in the fifteenth chapter of his first epistle to the Corinthians are, 'We shall all be changed.' I do however admit, that this whole chapter of St Paul's relates only to those who shall be saved; of no others did he intend to speak. This, I think, has been satisfactorily made out; but the argument is too long to enter upon at present. If so, the expression of the apostle, We shall all be changed,' proves only that we who are saved, who are admissible into his kingdom, shall be changed. Secondly, the change will be instantaneous. So St Paul describes it; In a moment, in the twinkling of an eye, the dead shall be raised incorruptible;' and therefore their nature must have undergone the change. Thirdly, it will be very great. No change, which we experience or see, can bear any assignable proportion to it in degree or importance. It is this corruptible putting on incorruption; it is this mortal putting on immortality. Now it has often been made a question, whether, after so great a change, the bodies, with which we shall be clothed, are to be deemed new bodies, or the same bodies under a new form. This is a question which has often been agitated, but the truth is, it is of no moment or importance. We continue the same to all intents and purposes, so long as we are sensible and conscious that we are so. In this life our bodies are continually changing. Much, no doubt, and greatly is the body of every human being changed from his birth to his maturity: yet, because we are nevertheless sensible of what we are, sensible to ourselves that we are the same, we are in reality the same. Alterations, in the size or form of our visible persons, make no change in that respect. Nor would they, if they were much greater, as in some animals they are; or even if they were total. Vast, therefore, as that change must be, or rather, as the difference must be between our present and our future bodies, as to their substance, their nature, or their form, it will not hinder us from remaining the same, any more than the alterations which our bodies undergo in this life, hinder us from remaining the same. We know within ourselves that we are the same; and that is sufficient: and this knowledge or consciousness we shall rise with from the grave, whatever be the bodies with which we be clothed. 'He The two apostles go one step further, when they tell us, that we shall be like Christ himself; and that this likeness will consist in a resemblance to his glorified body. Now of the glorified body of Christ, all that we know is this. At the transfiguration upon the mount, the three apostles saw the person of our Lord in a very different state from its ordinary state. was transfigured before them, and his face did shine as the sun and his raiment was white as the light.' St Luke describes it thus: The fashion of his countenance was altered, and his raiment was white and glistering: and, behold, there talked with him two men, who appeared in glory.' Then he adds, 'that the apostles, when they awaked, saw his glory.' Now I consider this transaction, as a specimen of the change of which a glorified body is susceptible. St Stephen, at his martyrdom, saw the glory of God, and Jesus standing at the right hand of God. St Paul, at his conversion, saw a light from heaven, above the brightness of the sun, shining round about him; and in this light Christ then was. These instances, like the former, only show the changes and the appearances of which a glorified body is susceptible, not the form or condition in which it must necessarily be found, or must always continue. You will observe, that it was necessary that the body of our Lord at his transfiguration, at his appearance after his resurrection, at his ascension into heaven, at his appearance to Stephen, should preserve a resemblance to his human person upon earth, because it was by that resemblance alone he could be known to his disciples, at least by any means of knowledge naturally belonging to them in that human state. But this was not always necessary, nor continues to be necessary. Nor is there any sufficient reason to suppose, that this resemblance to our present bodies will be retained in our future bodies, or be at all wanted. Upon the whole, the conclusions, which we seem authorized to draw from these intimations of Scripture, are, First, that we shall have bodies. Secondly, that they will be so far different from our present bodies, as to be suited, by that difference, to the state and life into which they are to enter, agreeably to that rule which prevails throughout universal nature; that the body of every being is suited to its state, and that, when it changes its state, it changes its body. Thirdly, that it is a question by which we need not at all be disturbed, whether the bodies with which we shall arise be new bodies, or the same bodies under a new form; for, Fourthly, no alteration will hinder us from remaining the same, provided we are sensible and conscious that we are so; any more than the changes, which our visible person undergoes even in this life, and which from infancy to manhood are undoubtedly very great, hinder us from being the same, to ourselves and in ourselves, and to all intents and purposes whatso ever. Lastly, that though, from the imperfection of our faculties, we neither are, nor, without a constant miracle upon our minds, could be made, able to conceive or comprehend the nature of our future bodies; yet we are assured, that the change will be infinitely beneficial; that our new bodies will be infinitely superiour to those which we carry about with us in our present state; in a word, that, whereas our bodies are now comparatively vile (and are so denominated), they will so far rise in glory, as to be made like unto his glorious body; that, whereas, through our pilgrimage here, we have borne, that which we inherited, the image of the earthy, of our parent the first Adam, |