examine the history of his manifestations to his disciples, during the time alluded to. I may previously remark, however, that it does not follow as a matter of course, that, because a body is raised by the power of God from the dead, it is therefore changed from mortal to immortal, nor from material to spiritual. This is not implied, either in the word itself, or in any of the instances of resurrection from the dead given in the Scriptures. I know it may be objected to this, that St. Paul says, "It is raised a spiritual body." But I think a moment's reflection will convince us that, as he is speaking of the general resurrection, he includes with it the change that shall take place in connection with it. He certainly speaks of a change, as distinct from the resurrection, though connected with it. "We shall not all sleep, but we shall all be changed." "Who shall change our vile body?" A resurrection, then, simply restores the body to its natural state, or the condition in which it was previous to death. But as, at the general resurrection, the resurrection and the change will probably be simultaneous, so I think the apostle uses the terms interchangeably. The apparent reason for the immediate connection of this change with the resurrection, is the immediate ascension of the saints to glory. Were this delayed, doubtless the change would also be 'delayed. But as they are immediately to ascend, to be "forever with the Lord," they must be adapted to their new abode. I answer this question, therefore, in the negative. With this view of it, let us examine the account of his appearance to his disciples, during the forty days between his resurrection and ascension. The first account to which I shall refer, is the one in which the Savior, to convince his disciples fully that he was not an impostor, showed them his hands and his side. The plain inference from this, and especially from his words to Thomas, is, that his wounds had not been closed; so that whatever change might have taken place in the body, the wounded parts remained in their natural state. For they are not represented nor intimated to have been scars, leaving simply the impression which the wounds had made, but they were open still. Thus, he says to Thomas," reach hither thy hand, and thrust it into my side." And as it is declared that our bodies shall be like unto Christ's glorious body, and it being fair to presume that a spiritual and glorified human body is freed from all deformity and imperfection, resulting from the influence of sin, so it may be presumed, that had Christ's body been in a glorified state, all traces of the wounds would have been removed; and thereby one essential means would have been destroyed for removing the doubts and fears of the disciples. The necessity of the case therefore, seems to imply that the body was not a glorified and spiritual one. But does not the very idea of a spiritual and glorified body, imply that it is not only changed in its adaptation and nature, but that it is also removed from its present natural adaptations? I think it does. But I will consider this question in the discussion of another fact, in the account of his manifestation to his disciples, viz: that of his eating with them. This is, to me, a strong argument that his body was yet in its natural state. And it is indeed such, unless we admit the Dacartic doctrine. And then the resurrection was a phantasm, and the atonement was a phantasm, and so was the ascension; and, in short, we have nothing but a phantasmagorical Christianity. But with us, I trust, this doctrine has no favor. If, then, his eating with his disciples was not an illusion, it was an act, not only to convince his disciples that it was not an apparition which they beheld, but one which indicated, also, that the body was yet under the influence of natural wants; that it actually needed food; that it hungered. For you will observe that he ate with them, after they knew him. This argument may be strengthened, from the fact that the scriptures intimate that bodies in a spiritual and glorified state, "Shall neither hunger nor thirst any more." This will be, not merely because they are in heaven, but because of the essential change in their adaptations and nature, from natural to spiritual, from mortal to immortal, from earthly to heavenly. This is one among the many consolations afforded to the suffering saint. He shall want no more. A third argument is drawn from the difference between his appearance, subsequent to his ascension, as described by "St. John, the divine." In his previous manifestations to his disciples, there are no intimations of any remarkable and unusual appearance of splendor, either of person or features, else I think it would have been mentioned. I know that it is said they were affrighted, and thought he was a spirit. So they were before he was crucified. But this was not because of an unusual form, but from the circumstances under which he appeared to them. But when John saw him in the vision of Patmos, his body wore the appearance of a glorified and spiritual body; at least, the description answers to the idea we entertain of such a body. "He was girded about with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire. And his feet like unto fine brass, as if they burned in a furnace, and his countenance was as the sun shineth in his strength." Such, also, are the intimations of scripture concern ing the appearance of the glorified saints. "Then shall the righteous shine forth as the sun, in the kingdom of their Father." "And they that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness, as the stars forever and ever." But if Christ was glorified before his ascension, why did not that glory manifest itself to the disciples?* It may be replied, that they could not have endured the vision. Be it so; this is a very good argument in favor of my position. Here let me call attention to another passage of scripture, which, I think, may effectually settle the question, if it be not already so in our minds. "But this spake he of the spirit, which they that believed on him should receive; for the Holy Ghost was not yet given; because that Jesus was not yet glorified." John vii., 39. The facts referred to here are apparent. There is evident allusion to the day of Pentecost. This was not till after the ascension of Christ. The Holy Ghost was to be given after Christ was glorified, not before. But the Holy Ghost was not given until after his ascension. Therefore, his body was not yet in its spiritual and glorified state. Farther argument in the discussion of this question, I deem unnecessary. Let me present, therefore, a few practical thoughts, that suggest themselves from the theme before us. How encouraging to the Christian is it, that such a change as the one referred to shall yet take place in his own body! Corruption shall be forever laid off, and that which is incorruptible put on in its stead. All his deformity shall be changed for everlasting beauty. No * As on the mount of transfiguration, and to John, afterward, on the Isle of Patmos. more shall sickness blast, nor grief consume, nor anxious care. "Death shall be banished, his sceptre be gone, Joyfully, joyfully, then shall he rest in his home." O, how the anticipation of this change inspires him with courage and joy in his weary pilgrimage below. Does he suffer? With this hope before him, he can triumphantly sing. "My suffering time shall soon be o'er, Then shall I sigh and weep no more." Is he afflicted? He shall be recompensed by the "far more exceeding and eternal weight of glory." Do death and the grave spread their awful shadows around him? His confidence that this mighty change shall be wrought in him, gives him strength to exclaim, with all the composure and serenity of a conqueror, “O death, where is thy sting! O grave, where is thy victory!" It is a thought, also, of great practical importance, that the wonderful scheme of redemption embraces the body, as well as the soul. The soul was debased, and polluted, and ruined, by sin; and such was the tenacity of its connection with the body, that it dragged the body with it down to death. Nor is its connection dissevered then; but both are held in awful abeyance to his terrific sceptre. Think we, then, that if a scheme of deliverance is effected, that it will be but partial in its provisions, and sever that which neither death nor sin could divide? Nay, verily ! But the uttermost Savior, is also an uttermost Redeemer. There is a "redemption of our body!" Its first fruits have been offered before God. "Christ has ris en from the dead, and become the first fruits of them that |