ery intimation given in Scripture on this subject, tends to sustain this conclusion. Every time Christ appeared to his disciples not only before, but also after his ascension, as to Stephen, Paul, and John, it was in human form. Origen conceited that, because the circle is the most perfect figure, the future body will be globular. But a creature in that form would not be recognized either in earth or heaven as a man.
2. It is probable that the future body will not only retain the human form, but that it will also be a glorified likeness of what it was on earth. We know that every man has here his individ- ual character, — peculiarities mental and emotional which distin- guish him from every other man. We know that his body by its expression, air, and carriage more or less clearly reveals his character. This revelation of the inward by the outward will probably be far more exact and informing in heaven than it can be here on earth. How should we know Peter or John in heaven, if there were not something in their appearance and bearing corresponding to the image of themselves impressed by their writings on the minds of all their readers ?
3. This leads to the further remark that we shall not only recognize our friends in heaven, but also know, without intro- duction, prophets, apostles, confessors, and martyrs, of whom we have read or heard while here on earth, (a.) This is altogether probable from the nature of the case. If the future body is to be the same with the present, why should not that sameness, whatever else it may include, include a certain sameness of ap- pearance. (5.) When Moses and Elias appeared on the mount with Christ, they were at once known by the disciples. Their appearance corresponded so exactly with the conceptions formed from the Old Testament account of their character and conduct, that no doubt was entertained on the subject, (c.) It is said that we are to sit down with Abraham, Isaac, and Jacob in the kingdom of heaven. This implies that Abraham, Isaac, and Jacob will be known ; and. if they are known surely others will be known also, (d.) It is promised that our cup of happiness will then be full; but it could not be full, unless we met in heaven those whom we loved on earth. Man is a social being with a soul full of social affections, and as he is to be a man in heaven, is it not likely that he will retain all his social affections there ? God would hardly have put this pure yearning in the hearts of his people if it were never to be gratified. David weep- ing over his dead son, said, " I shall go to him, but he shall not
782 PART IV. Ch. II —THE RESURRECTION.
return to me." And this has been the language of every be- reaved heart from that day to this, (e.) The Bible clearly teaches that man is to retain all his faculties in the future life. One of the most important of those faculties is memory. If this were not retained there would be a chasm in our existence. The past for us would cease to exist. We could hardly, if at all, be con- scious of our identity. We should enter heaven, as creatures newly created, who had no history. Then all the songs of heaven would cease. There could be no thanksgiving for redemption ; no recognition of all God's dealings with us in this world. Memory, however, is not only to continue, but will doubtless with all our faculties be greatly exalted, so that the records of the past may be as legible to us as the events of the present. If this be so, if men are to retain in heaven the knowledge of their earthly life ; this of course involves the recollection of all social relations, of all the ties of respect, love, and gratitude which bind men in the family and in society. (/.) The doctrine that in a future life we shall recognize those whom we knew and loved on earth, has en- tered into the faith of all mankind. It is taken for granted in the Bible, both in the Old Testament and in the New. The pa- triarchs always spoke of going to their fathers when they died. The Apostle exhorts believers not to mourn for the departed as those who have no hope ; giving them the assurance that they shall be reunited with all those who die in the Lord.
4. We know certainly that the future bodies of believers are to be, — («.) Incorruptible ; not merely destined never to decay, but not susceptible of corruption. By the certain action of phys- ical laws, our present body, as soon as deserted by the soul, is reduced to a mass of corruption, so revolting that we hasten to bury our dead out of our sight. The future body will be liable to no such change ; neither, as we learn from Scripture, will it be subject to those diseases and accidents which so often mar the beauty or destroy the energy of the bodies in which we now dwell. Being unsusceptible of decay, they will be incapable of, or at least, carefully preserved from, suffering, by Him who has promised to wash all tears from our eyes.
(6.) The future body is to be immortal. This is something dif- ferent from, something higher than incorruptible; the latter is negative, the other positive; the one implies immunity from decay ; the other not merely immunity from death, but perpetu- ity of life. There is to be no decrepitude of age ; no decay of the faculties ; no loss of vigour ; but immortal youth.
§ l.J SCRIPTURAL DOCTRINE. 783
(<?.) The present body is sown in weakness, it will be raised in power. We know very well how weak we now are, how little we can effect ; how few are our senses ; how limited their range ; but we do not yet know in what ways, or in what measure our power is to be increased. It is probable that however high may be our expectations on this subject, they will fall short of the reality ; for it doth not yet appear, it is not revealed in experi- ence or in hope, what we shall be. We may have new senses, new and greatly exalted capabilities of taking cognizance of ex- ternal things, of apprehending their nature and of deriving knowledge and enjoyment from their wonders and their beauties. Instead of the slow and wearisome means of locomotion to which we are now confined, we may be able hereafter to pass with the velocity of light or of thought itself from one part of the uni- verse to another. Our power of vision, instead of being confined to the range of a few hundred yards, may far exceed that of the most powerful telescope. These expectations cannot be extrava- gant, for we are assured that eye hath not seen, nor ear heard, neither has it entered into the heart of man to conceive the things which God hath prepared for them that love Him.
(cZ.) The body is sown in dishonour, it shall be raised in glory. Glory is that which excites wonder, admiration, and delight. The bodies of the saints are to be fashioned like unto Christ's glorious body. 'We shall be like Him when we see Him as He is. More than this cannot be said ; what it means we know not now, but we shall know hereafter. We already know that when the body of Christ was transfigured upon the mount, the Apos- tles fainted and became as dead men in its presence; and we know that when He shall come again the second time unto salva- tion, the heavens and the earth shall flee away at the sight of his glory. Let it suffice us to know that as we have borne the image of the earthly, we shall also bear the image of the heavenly. Well might the Apostle exhort believers not to mourn for the pious dead, whom they are to see again, arrayed in a beauty and glory of which we can now have no conception.
(«.) It is sown a natural body, it is raised a spiritual body. When words are used thus antithetically, the meaning of the one enables us to determine the meaning of the other. We can, therefore, in this case learn what the word " spiritual " means, from what we know of the meaning of the word " natural." The word xJ/vxikov, translated " natural," as every one knows, is de- rived from i/^x*?, which means sometimes the life ; sometimes the
784 PART IV. Ch. II. — THE RESURRECTION