There is also to be said, as a reason for accepting this doctrine respecting our relation to time, that Scripture teaches analogous doctrine respecting our relation to _space_. When our Lord astonished his disciples by saying that the passage of a camel through the eye of a needle is not an impossibility, he explained that "this is impossible with men, but not with God; for with God all things are possible" (Mark x. 25-27). By this saying he asserted that space, and the mutual relations of body and space, are such as they are by the will and power of God, and by the same power might be changed. Considering, therefore, that "the new heavens and the new earth" constitute a "new creation," it is quite in accordance with the above inference from our Lord's words to find it said of "the new Jerusalem, the holy city," that "the length, and the breadth, and the height of it are equal" (Rev. xxi. 16). For a city to be such as to conform to this description, it is plain that material substance and space must {99} be related to each other in an entirely new manner, unrecognizable by present experience. The apostle Paul adverts to the eventual status of the spirit of man with respect to time and space where he says, "I am persuaded that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other creation, will be able to separate us from the love of God, which is in Christ Jesus our Lord" (Rom. viii. 38, 39). (In this sentence the recognized passage of time, the powers [_dynameis_] of nature, and the measurable qualities of space, seem all to be regarded as things _created_.) Also corresponding to the change in the external creation it is revealed that there will be a change of the outward man, the natural body giving place to the "spiritual body." It would appear, therefore, from the whole of the foregoing argument that our spirits, after being bound by earthly and temporal conditions, undergo complete transformation, being conjoined with bodily essence related in a new manner to _space_, and being also released from the condition of _time_. But although this mode of existence may be a necessary condition of the immortal state, especially as such state embraces associated members, it is not the sole, nor the principal, condition of immortality, as the remainder of the argument will show.