God with the soul in heaven distinguishes him, to the enlarged spiritual conception, from every other being. It is sufficient for our purpose, that such a distinction is admitted. It follows, that if those who are in heaven can distinguish, by means of their spiritual perceptions, one spirit from all others, they may also distinguish other spirits, one from another. Accordingly, we learn from Luke 16: 23, that the rich man saw Lazarus in the bosom of Abraham. And the spirit of the penitent thief was to be with the spirit of Christ in paradise, while the body of the latter lay reposing in Joseph's sepulchre; and the body of the former was perhaps reduced to ashes in the valley of the sons of Hinnom. The separate spirit of the thief, recognizing, in paradise, the separate spirit of Christ, would perceive therein a testimony to the veracity of the once crucified, but then glorified Conqueror.

To the same purport, though referring to a later period of time, is the sentiment of John in his first epistle (3:2); "We know that when he shall appear, we shall be like him, for we shall see him as he is." The closing portion of Christ's intercession for his disciples (John 17: 24) also intimates such a recognition of his person by his followers, in the world of light and joy. "Father, I will that they also whom thou hast given me be with me where I am, that they may behold my glory which thou hast given me." Compare also Job 19: 25-27; Psalm 17: 15; 1 Cor. 13: 12; 1 Thess. 4: 17; Rev. 22: 4.

We trust we do not put an undue stress upon these and similar passages. We do not overlook that which is figurative in them. Human language is adapted to material things. It is formed on the principle that it is to be the medium of communication in respect to tangible objects. It cannot speak clearly of spiritual existences. Were a language to be given us which could do so, we should need a fresh revelation to expound it to us, if not even a personal translation into a spiritual state of being. But these passages have a meaning, which, we cannot doubt, is in harmony with the views we are advocating.

We have thus far confined ourselves to the question of the mutual recognition of separate spirits, during the period intervening between death and the resurrection. The train of remark has, we think, made it evident, that such recognition is not improbable. Several of the considerations which follow 8

VOL. VII.-NO. XXV.

are confirmatory of the same view; but for the sake of avoiding repetition, we reserve them for a subsequent part of this article.

We pass now to those arguments which respect the mutual recognition of those who are clothed with spiritual bodies. Examples of this form of being are afforded us in Enoch, Elijah, and the Lord Jesus Christ; perhaps, also, in those who, at the death of the latter, "arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many." Matt. 27 52, 53. We are not competent to say what the spiritual body is. The terms describing it are incongruous with any conception of a mode of being, which, in our present state, we are able to form. They intimate a union of the material and the immaterial in one structure; yet in a manner different from that which we have ever known, and higher than the speech of mortals can disclose. But, beyond a doubt, there is some congruity between the terms describing that wonderful combination, and the thing described. May it be, that the body, having been raised from the grave, is divested of some of the attributes of matter, and endowed with some of the attributes of spiritthat the corporeal attributes removed are those which relate to the body as organized animal substance only, and those which are retained relate to it as a medium of inter-personal distinction and that the spiritual attributes conferred are such as to elevate the body above the accidents and necessities of a mortal, corruptible state, and make it capable of the sublime, spiritual form of existence to which it is destined? This conclusion is rendered not improbable by the fact, that the original, ante-resurrection body is the basis of the raised, spiritual body. The mortal bodies of Enoch and Elijah were received up into heaven. The body of Christ, which suffered on the cross, and was entombed in Joseph's sepulchre, was the same in which he appeared to his disciples after his resurrection, and in which he ascended to heaven. Of the identity of the two, the remarkable interview with the disciple Thomas is a sufficient testimony. See John 20: 24–28. Compare also Matt. 28:7-10; Luke 24: 23, 24, 36-40, 50; and John 20: 16, 18-20; 21: 7. Matthew affirms (27:52, 53), that "many bodies of the saints which slept, arose and came out of the graves,' at the time of Christ's death. Paul affirms (1 Cor. 15: 42 seq.), that the body which is sown in corruption shall be raised in incorruption;

and, that the bodies of those who shall be on earth at the time of the resurrection will be "changed;" not cast aside; not consumed; not annihilated, but changed; and in such a manner that the corruptible shall become incorruptible, and the mortal shall put on immortality. See 1 Cor. 15; 50—54. 1 Thess. 4: 15-17.

The resurrection-state, therefore, involves the existence of bodies, of which the earthly, corruptible body forms the basis. One of our first ideas, in looking upon human bodies, relates to their difference. Owing to the arrangement of their component particles, they present a diversity of form, and feature, and complexion, by which they are rendered distinguishable, one from another. We can conceive that these, or some kindred distinguishing peculiarities may remain, in the newly organized frame, after the material component of the structure shall have vanished away. For a body, whether natural or spiritual, because it is a body, must have that which constitutes and marks it as a body, and distinguishes it from other objects of a different nature. It must have form; and, if not, in a strict use of terms, features and complexion, yet that which shall stand in the place of features and complexion, as a means of distinction from other objects and other bodies. Divest the resurrection-body of all these; let it possess neither shape, nor feature, nor complexion; or, in other words, let it exist without reference to space, and in what would it be shown to be a spiritual body? In what respect would its mode of existence differ from that of a separate spirit? We know not, indeed, what are the modes of mutual distinction existing among spiritual bodies; nor what sort of distinctions the spiritual senses (to construct a phrase out of the subject which we are discussing), are or will be competent to detect. But we believe there must be some mutual distinctions in the bodies of the resurrection-state, so that the foundation will be laid for their recognition, one by another; distinctions, having such relations to the distinctions of our present bodies, as will enable us to recognize them as the same. Let us recur to the example of Christ. After his resurrection, he was clearly distinguished by his disciples as their Lord and Master. They perceived his identity with the Saviour who was crucified. In some instances, as in the narrative in Luke 24: 30, 31, it seemed necessary that they should be endowed with a supernatural sense (perhaps such

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a sense as will be natural and common to spiritual bodies), in order to recognize him as the same Saviour whom they had known and loved. In others, no such intervention of extraordinary illumination is stated to have occurred. Thomas knew him, because he saw in his hands the print of the nails, and put his finger into the print of the nails, and thrust his hand into his side. Mary knew him by his voice and manner. We have reason to suppose, that if the clear vision which belongs to spiritual bodies were conferred upon us, many wonders of the spiritual world would be distinctly perceived. (See 2 Kings 6: 17.) With that high endowment, it may seem to us no more strange, that spiritual beings should recognize one another, and communicate together, than it does at present that men with whom we are familiar should do the same. We find it difficult to comprehend that which lies beyond the sphere of knowledge and experience. glance at the reality would solve the difficulty in an instant. Yet, we see not that it is any more unlikely that God should provide a method of mutual recognition among the spiritual inhabitants of another world, than that he should provide a method of mutual recognition among the inhabitants of this. Are we not all formed of homogeneous clay? Yet how various are the features, the form, the complexion, the bearing, the voice of men! Why should not the spiritual body be as various? As mental characteristics are nearly as diverse in different persons, as the appearance of their outward frames, why may not the Omnipotent hand make as striking a diversity in the conformation of the spiritual body? And why may not this diversity be as distinctive to the perceptions of the spiritual being, as the diversity existing among mortal bodies is to the senses belonging to our present state?

Such, we believe will be the fact. We believe, that the tenant of the heavenly mansions will recognize the identity of his own body, by marks of distinction which he cannot mistake. He will perceive the body in which he is glorified to be the same body in which he suffered. It will add to the ecstatic joys which he experienced in his separate state, to be permitted, at the resurrection, to welcome back to union with his spirit that familiar and cherished companion. His pleasure will be enhanced, as he shall exclaim, "This poor body, once tortured by sickness and deformed by pain, how glorious is

it now!-destined never to suffer another pain, never to be sick, never to die any more! This instrument, by which, through sore affliction, I was brought to Christ,-now it has come to be with me also, spotless, perfect, beautiful, glorious, heavenly; no more to be the dwelling-place of sin; no more the cage of evil passions; no more the agent of the tempter, to defile my soul; but, like Christ's glorious body; bearing his celestial likeness; reflecting from every view some divine lineament; truly, a meet temple for the Holy Ghost to dwell in." That will be the day of the Christian's triumph. The reunion of the body, redeemed from corruption, with the soul, made pure by the blood of the Lamb, will bring to him the fulness of joy. Well may he exclaim, when the consummation is completed, "O, death, where is thy sting? O, grave, where is thy victory? Thanks be to God, which giveth us the victory through our Lord Jesus Christ!"

We believe, too, that, in that exalted state, he who recognizes the identity of his own body, and takes pleasure in resuming it, refined and beautified, will, in like manner, recognize the spiritual beings around him. Many a mother will meet and recognize, in some familiar yet glorious form, the gentle spirit of a long-lost child. Husbands and wives that have been severed, will welcome each other home. Brothers and sisters, that were divided with unutterable agony, will embrace each other again with unspeakable joy. Pastors and their flocks will exult in each other's coming, meeting each familiar spirit, and grasping each well-known hand with the hallowed cordiality of an old friend. If the believing Jews are to sit down in glory with Abraham, Isaac and Jacob, the fathers of their people, and to commune with them in that revered character, and if it is to enhance the misery of the unbelieving part of the nation, that they shall be excluded from that communion, who shall say that these delightful anticipations may not be fulfilled in ourselves?

The description of heaven as a social state, with which the Scriptures so much abound, is an additional implication that there will be mutual recognition in that happy world. Our social affections will, doubtless, survive the shock of death. That which will be left behind us, in leaving this world, and which will be omitted in the composition of our spiritual structure, is only that which would be inconsistent with eternal and heavenly enjoyment. Whatever in our natures