God does destroy; but not life. Its outer forms yield that it may grow, and growing pass into higher embodiments, in which it can grow yet more. That alone will be destroyed which has the law of death in itself--namely, sin. Sin is death, and death must be swallowed up of hell. Life, that is God, is the heart of things, and destruction must be destroyed. For this victory endless _forms_ of life must yield;--even the _form_ of the life of the Son of God himself must yield upon the cross, that the life might arise a life-giving spirit; that his own words might be fulfilled--"For if I depart not, the Comforter will not come unto you." All spirit must rise victorious over form; and the form must die lest it harden to stone around the growing life. No form is or can be great enough to contain the truth which is its soul; for all truth is infinite being a thought of God. It is only in virtue of the flowing away of the form, that is death, and the ever gathering of new form behind, that is birth or embodiment, that any true revelation is possible. On what other terms shall the infinite embrace the finite but the terms of an endless change, an enduring growth, a recognition of the divine as for ever above and beyond, a forgetting of that which is behind, a reaching unto that which is before? Therefore destruction itself is holy. It is as if the Eternal said, "I will show myself; but think not to hold me in any form in which I come. The form is not I." The still small voice is ever reminding us that the Lord is neither in the earthquake nor the wind nor the fire; but in the lowly heart that finds him everywhere. The material can cope with the eternal only in virtue of everlasting evanescence. XI. THE RESURRECTION. The works of the Lord he himself represents as given him of the Father: it matters little whether we speak of his resurrection as a miracle wrought by himself, or wrought in him by the Father. If he was one with the Father, the question cannot be argued, seeing that Jesus apart from the Father is not a conceivable idea. It is only natural that he who had power to call from the grave the body which had lain there for four days, should have power over the body he had himself laid down, to take it again with reanimating possession. For distinctly do I hold that he took again the same body in which he had walked about on the earth, suffered, and yielded unto death. In the same body--not merely the same form, in which he had taught them, he appeared again to his disciples, to give them the final consolations of a visible presence, before departing for the sake of a yet higher presence in the spirit of truth, a presence no longer limited by even the highest forms of the truth.