If, then, the resurrection of Christ means that Christ ascended through death to a higher state; if our resurrection means that we pass up through death, and not down; not into the grave, but into a condition of higher life; if the resurrection of the body does not mean the raising again out of the earth the material particles deposited there, but the soul clothing itself with a higher and more perfect organization; if it is, then, the raising of the body to a more perfect condition of development,—then is there not good reason why such stress should be laid upon this great fact? All the proof rests on the historic fact of the resurrection. Was Christ seen in this higher spiritual and bodily state, or was he not? If he was, then we have a fact of history and experience to rely upon to show us that the future life involves an ascent both spiritual and bodily. And this is the reason why such stress has been laid on the resurrection. This raising of man, through the power of Christ’s life, to a higher state, is not a mere matter of speculation, then, not an opinion, not something pleasant to think of and hope for, but it is a fundamental fact of Christian faith. Because Christ has arisen and passed up, we must all arise and pass up, too, with him. He is the first fruits of those who sleep. In proportion as the Spirit of Christ is in us, in that proportion is the power in us which shall carry us upward towards him. He wishes that those who believe in him shall be where he is. We shall belong to him and to his higher world, not arbitrarily, but naturally; not by any positive decree of God, but by the nature of things. The essential fact in the resurrection is, that Christ rose, through death, to a higher state. The essential doctrine of the resurrection is, that death is the transition from a lower to a higher condition in all who have the life which makes them capable of it. CHAPTER XIII. CHRIST’S COMING, USUALLY CALLED THE “SECOND COMING,” AND CHRIST THE JUDGE OF THE WORLD. § 1. The Coming of Christ is not wholly future, not wholly outward, not local, nor material. It is a curious fact that, in direct contradiction to Christ’s own explanations concerning his coming, this should frequently be considered by the Orthodox, (1.) as wholly future; (2.) as wholly outward; (3.) as local; (4.) as bodily and material. It cannot be wholly future, for if it were, Jesus was mistaken in saying of the signs of his coming, “This generation shall not pass away until all these things be fulfilled.” (Mark 13:30.) Nor can it be wholly outward, for if it were, Jesus was mistaken when he declared of the signs of his coming, “The kingdom of God cometh not with observation” (Luke 17:20); “The kingdom of God is within you ” (Luke 17:21); “My kingdom is not of this world” (John 18:36). See also Mark 4:26,27, and Matt. 13:33, where his kingdom is compared with seed sprouting and leaven working secretly.