§ III. ITS POWERS.

THE branch of our subject which now lies before us is one of great interest, but, alas! it is one on which we have but little direct or decisive scriptural evidence to guide us. But here, as is usually the case, imagination has been active, where authority has been wanting. The most pleasing anticipations have been entertained as to what we shall be able to do and see hereafter, and the most delightful reveries have been indulged in on the same subject. The reins have been thrown on the neck of fancy, which has not failed to take a course that has been about as daring and unadvised as that of the youthful charioteer whose temerity and unhappy end have alike combined to make his name proverbial for these things. One error leads to another; and there can be no doubt but that to the erroneous and visionary notions which have so generally prevailed respecting the nature of the future body, is in a great measure to be attributed much of what has been put forth respecting its powers. Its materiality and true

physical character have been well-nigh lost sight of, and we can scarcely wonder, therefore, at what it has been supposed it will be capable of doing. Not even Ariel passed with greater facility from tree to flower, or roved at will through airy regions with speedier flight, than the glorified saint has been supposed to do from orb to orb, and from sphere to sphere, in order to visit other and distant worlds. Possibly something of this kind may really be done hereafter, but as yet no sufficient proof has been produced that such will be the case. Yet without proof, it is folly to proceed; and if we venture into such an unknown region without a guide, we cannot do otherwise than expect to wander from the right path. With such a danger before us, the most pleasing anticipations, when not well supported, should afford us but little pleasure, and however delightful it may be to speculate on the future prospect, the inclination to do so should be restrained within at least very sober bounds.

Some of the speculations, however, which have been indulged in have not been altogether without foundation, though sufficient care has not been taken to distinguish between what has really been of this character and what has not, nor to keep strictly within the

bounds marked out by that evidence on which alone we can rely; and hence even that which is true has been thrown into uncertainty through being associated with much that is in all probability erroneous. What

we have to do is, to proceed with the greatest caution, and in our discussion of the subject to be careful to weigh well the real and exact import of the various passages of Scripture which can be brought to bear upon it. It will be my endeavour to state the case as fairly as possible, and to show where, as it seems to me, its boundaries lie at present.

The statements made by St. Paul in 1 Cor. xv. respecting the future body, must be again referred to. They have already done much for us, and they must do yet more. In reference, then, to the change that will be wrought in the condition of the body we find him saying: "It is sown in corruption, it is raised in incorruption; it is sown in dishonour, it is raised in glory; it is sown in weakness, it is raised in POWER." (Ver. 42, 43.) Not by power, but in power (ev Svváμs); that is, in a state in which it will be endowed with great powers or capabilities. Of what kind they will be we are not told, nor is there anything here from which we can infer their nature. But that they will be great is readily

seen from the connection of this part of the subject with that which goes immediately before. The changes previously announced, viz. from "corruption" to “incorruption," and from "dishonour" to "glory," are great and essential, and to be in proportion with them, this must be the same. Thus far, therefore, we have sure ground on which to stand. But we have as yet no particulars, and it is when we come to these that our difficulties begin. Yet we are not without some very important revelations on the subject, though they are but comparatively few in number, and they do not enable us to go into details upon it. Our knowledge still remains general and comparative only, not special.

Though it is most difficult to define its boundaries, the bearing of the following words, spoken by our Lord, cannot but be felt to be very great and very important:— "And Jesus answering said unto them, The children of this world marry, and are given in marriage: but they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: neither can they die any more: for they are EQUAL UNTO THE ANGELS (iσáyyɛλoi); and are the children of God, being the children of the resurrection." (Luke xx. 34-36.) That we have equality

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with the angels announced here is certain, but to what extent remains a question. In another and kindred passage we have simply likeness of condition, "Jesus answered and said unto them, Ye do err, not knowing the Scriptures, nor the power of God. For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven" (ώς ayyeλo). (Matt. xxii. 29, 30.) The great question to be considered in reference to the expression ἰσάγγελοι, equal to the angels," is,-Whether it is to be confined to the particular case in reference to which it is used, namely freedom from death, or whether it is to be understood as announcing equality in all other respects. There are some who hold the latter opinion: I confess I cannot do so; for it seems to me to assume far more than the case will actually warrant. We should not think of arguing from the latter passage (Matt. xxii. 30), that the likeness there spoken of extends beyond the particular mentioned, and we should be careful, therefore, how we make the equality in the other do so; for the two subjects are evidently connected, and the two passages most probably form parts of one and the same conversation. Campbell renders the term loάyyɛλo, "angel-like." According to Bloomfield "The