of his death; the redemption of a lost world; the justification, sanctification, and glorification of men; as the multiplication of the corn is the end for which the grain dies. 3. The mystery of his death, which we must credit without being able fully to comprehend; as we believe the dead grain multiplies itself, and we are nourished by that multiplication, without being able to comprehend how it is done. The greatest philosopher that ever existed could not tell how one grain became 30, 60, 100, or a thousand, how it vegetated in the earth; how earth, air and water, its component parts, could assume such a form and consistence, emit such odours, or produce such tastes. Nor can the wisest man on earth tell how the bodies of animals are nourished by this produce of the ground; how wheat for instance, is assimilated to the very nature of the bodies that re; ceive it; and how it becomes flesh and blood, nerves, sinews, bones, &c. All we can say is, the thing is so; and it has pleased God that it should be so, and not otherwise. So there are many things in the person, death, and sacrifice of Christ, which we can neither explain nor comprehend; all we should say here is, it is by this means that the world was redeemed, through this sacrifice men are saved; it has pleased God that it should be so, and not otherwise. Some say, our Lord spoke this according to the philosophy of those days, which was by no means correct. But I would ask, has ever a more correct philosophy on this point appeared? Is it not a physical truth, that the whole body of the grain dies, is converted into fine mould, which constitutes the first nourishment of the embryo plant, and prepares it to receive a grosser support from the surrounding soil; and that nothing lives but the germ which was included in this body, and which must die also, if it do not receive from the death or putrefaction of the body of the grain, nourishment, so as to enable it to unfold itself? Though the body of our Lord died, there was still the germ, the quickening power of the divinity, which reanimated that body, and stamped the atonement with infinite merit. Thus the merit was multiplied, and through the death of that one person, the man Christ Jesus, united to the Eternal Word, salvation was procured for the whole world. Never was a simile more appropriate; nor an illustration more happy or successful."

F f

CHAP. VI.

ARGUMENTS

TENDING TO PROVE THAT THE

IDENTITY OF THE HUMAN BODY MUST CONSIST IN SOME GERM, OR STAMEN, WHICH RE MAINS IMMOVEABLE.

SECTION I.

In which it is argued, That the Identity of our future Bodies does not consist in all the numerical Particles, nor in the Majority of them, which have occasionally adhered to the Vital Mass, in any given Portion of the present Life,

On a subject so abstruse as that of the identity of the human body, it is natural to conceive that diffi culties will arise from various quarters, and press upon us in a variety of forms. The subject itself is involved in much obscurity; it eludes in many cases, our most acute researches; and requires faculties more penetrating and vigorous, than any which we now possess, The rays of light that are diffused through the gloom, with which we are encircled, are however sufficient to convince us of its certainty; the difficulties, therefore, which perplex us, arise from subordinate causes, but the fact itself remains unimpeached,

Nor will these difficulties admit of satisfactory solutions in all their parts, though we vary the modes of our inquiry, and suppose the identity of the body to be lodged in either of those combinations of matter, in which alone it can possibly be placed. For, whether we suppose the identity of the body to consist in all the numerical particles which have been occasionally united to the vital system, or in some stamen which is lodged within ils recesses; or in the majority of those particles which formed the body when it sunk into the grave; still many difficulties will remain, which we cannot fully comprehend. We shall meet in each case with obscurities which we cannot pierce, with obstacles which we cannot properly surmount, and in some cases with arguments which will forbid our further progress, because they will involve us in contradictions.

But these difficulties can lay no embargo on the exertions of an inquiring mind. For, though they are attended with embarrassments which are hostile in their appearances, and contradictory in their issues; they will discover the avenues of error, and direct us from what is wrong to what is right.

The works of man we may understand; but those actions which no power less than infinite can ac complish, it is but reasonable to believe, that no wisdom less than infinite can fully comprehend. We discover the most obvious demonstrations of these truths in all the varied works of nature; the periodical vicissitude of day and night, and the re

corporate with no other body, that no difficulty will occur, however they may be disposed of, or in what forms soever they may be combined. We may suppose them to wander through different regions; they may "float in the breeze, or shiver in the grass;" they may still retain their relative situations, without militating against that theory which I oppose, or for which I contend. They may in either case, at the voice of the archangel, and the trump of God, repair to their respective systems, incorporate and adhere for ever.

But there are cases, in which these theories will wear different aspects.

That cannibals, who feed on human flesh, may live by that nutrition, I flatter myself will be denied by none; and, if they live by nutrition derived from human flesh, some particles of the devoured body must incorporate with the body of the cannibal; for, how any nutrition can be otherwise derived, it will perhaps, be impossible to say. The continuance of life must depend upon nutrition; and the human system must be supported by particles, which are derived from that source. But, if those particles which are thus introduced into the system of a cannibal, were once some of those particles which constituted in part that body which had been devoured; it is certain that these particles must have formed, in part, the identity of that first body, and must finally resort thither to form anew its identity in the day of the resurrection. And, if each and every particle must be again united to the body

which it once inhabited, in order to constitute its general identity; these particles must be recalled from the body of the cannibal, to rejoin their primitive system.

But were we to admit this to be the case, new difficulties will arise on the formation of the body of the cannibal, from which they must be taken. For, if the identity of the body, eaten, depends upon the collection of every particle which had been vitally united to it; so, in like manner, the body of the cannibal must also require each and every particle, which had at any period been vitally united to it, in order to constitute and form its future identity. The reasons are equally good, in both cases; and the claims and necessities wear on both grounds the same aspect; but of this we are well assured, that the claims of one body must be disappointed, because a compliance with both is absolutely impossible. We have now before us two bodies, namely, that of a cannibal, and that of a person devoured by him, laying equal claims to the same particles; acting alike under equal necessities, and founding their respective claims on equal reasons. But, of this truth we are well assured, that the same particle cannot enter into the composition of both bodies. And, let it adhere to which body soever it may; the deserted body, having lost those particles which were once vitally united to it, and which on that account are necessary to form its future identity, must remain in an unformed and imperfect state. And being thus deprived of its identity, it can have no share in a future resurrec