and the spirit in the human person, and a hasty judgment would, perhaps, lead us to suppose that at the resurrection the soul will be wanting, inasmuch as the "sensual” will disappear. This, however, will not bear a closer examination. The body, the soul, and the spirit, will still be there, but the spirit will predominate over the soul. That the soul will still be present in the resurrection body is rendered exceedingly probable, first, from such passages as these, "His soul was not left in hell, neither his flesh did see corruption" (Acts ii. 31); "Fear not them which kill the body, but are not able to kill the soul; but rather fear him which is able to destroy both soul and body in hell" (Matt. x. 28): and, second, from the circumstance that the spiritual body, being able to receive into its stomach such substances as these, "broiled fish, and honey-comb" (Luke xxiv. 42), milk, butter, veal (Gen. xviii. 8), and unleavened bread (Gen. xix. 3), must have a ganglionic system; and if it has a ganglionic system, it must also have a soul to energise it. We might even draw an argument from the statement regarding the two Adams, the first was a living soul, the last a quickening spirit; but inasmuch as the first Adam, though the soul predominated, had also a spirit; so, the second Adam, though the spirit predominated, may also have a soul.

This introduction of Adam and Christ in their covenant relations, brings up the last element of the theory of the resurrection. In the case of the angels who never sinned and never died, the animal body naturally transformed itself into a spiritual body, which, according to the constitution of the angelic nature, was its last and most perfect development. But when Adam fell, his animal body lost its power of development into the spiritual; and it

became necessary that an external power should interfere, to restore the constitution to what it originally was. The last Adam was not only a living spirit, he was a lifegiving spirit; and it is by the power communicated by him that the resurrection takes place. "He that raised up the Lord Jesus, shall raise up us also by Jesus” (2 Cor. iv. 14).

CHAPTER XXXII.

THE RESURRECTION OF CHRIST.

As the resurrection of Christ holds an important relation to the resurrection of His people, it is necessary that we should study it by itself, to discover wherein it differs and in how far it is the same.

Notwithstanding the frequent allusions by the apostles to the resurrection of Christ as the type and first-fruits of His people's resurrection, there are some important particulars in which they differ. For example, the resurrection of Christ was like no other resurrection, because it had to be accomplished by different means and in a different manner. We rise because Christ rose, but Christ rose by His own Divine power. His death was not like that of any of His people, because He had no Saviour; and His resurrection also was unlike theirs, because there was no one who had gone before to open the prison gates and take possession of the keys of hell and of death. He had to encounter these enemies alone and in His own strength: "Of the people there was none with Him." It is not so with the saints; they have been able, in all ages, to face death in its most appalling forms, not only without fear, but with triumphant exultation; and when they rise from the dead, it is by Him that they rise (1 Cor. xv. 21, 22), for He is the resurrection and the life (John xi. 25), and He will raise them up at the last day (John vi. 39, 40, 44).

Another particular in which the resurrection of Christ is not like that of His people, consists in the marks of His wounds being preserved in His resurrection body. The prints of the nails in His hands and feet, and the wound made by the spear in His side, were not closed when He appeared to His disciples, so that He could say to Thomas, "Reach hither thy finger, and behold my hands, and reach hither thy hand, and thrust it into my side; and be not faithless, but believing" (John xx. 27). The intention probably was that He might the more effectually convince them of His identity,"Behold my hands and my feet, that it is I myself" (Luke xxiv. 39); and probably also for this reason He was to be slain by the Romans and not the Jews-crucified and not stoned -for "a bone of Him was not to be broken." Had His death been like that of many of His martyrs, had He been beheaded or sawn asunder, the manner of His resurrection could not have been the same. In this respect the resurrection of Christ must differ from that of all His people, because whatever be the nature of their death, and even whatever may have been their privations in life, the blind and the deaf, the maimed and the deformed, must all be perfect in heaven.

A third difference between the resurrection of Christ and that of His people consists in His flesh not seeing corruption. In the case of the latter-day saints, it is true their bodies also shall not see corruption; but in regard to all others, their bodies shall be entirely dissolved. For these and other reasons, we are not to suppose that because the materials of the mortal bodies of Christ and the latter-day saints went to supply the materials of their spiritual bodies, therefore the same must be the case with all His people. The result is the same in all; but the

means and manner of the change are necessarily differ

ent.

Let us examine, then, the records of Christ's resurrection, in order to study its details. That Christ really died, there cannot, of course, be any doubt. His spirit He commended to His Father in Paradise, and there He met that day the repentant malefactor who was crucified along with Him. His soul He made an offering for sin, and, in the figurative language of Scripture, descended into hell, and was three days and three nights in the lower parts of the earth. The body, then, was deprived both of soul and spirit-the Godhead alone remained in connexion with it; for we must not forget that the Godhead was united not less to the human body of our Lord, than to His human soul and spirit. The Second Person of the Trinity was still united to the body, and therefore it could not see corruption. It is commonly understood that our Lord was only two days and two nights under the power of the grave; being crucified (as it were) on Friday, and rising from the dead early on Sabbath morning-in all forty-two hours. A more careful examination of Scripture, however, will shew that this is a mistake, and that our Lord was crucified on Thursday, and that He was, therefore, three days and three nights in the sepulchre-in all sixty-six hours. The error is evidently a Roman error, and has arisen from a substitution of Roman in the place of Jewish time. The Romans counted their days from midnight to midnight— the Jews counted their days from sunset to sunset, or rather from evening to evening. Their Sabbath began on Friday evening at sunset, and it ended on Saturday evening at sunset; so that every evening, as it came, ushered in a new day. For this reason, the expression, "when the