unnecessary and out of place in the future body, which is spiritual in its origin and in its maintenance. Paul therefore distinguishes between the organs of nutrition and that body which is part of our permanent individuality, and which by some unimaginable process is to flower into an everlasting body. The digestive organs of the body have their use and their destiny, and the body as a whole has its use and destiny. These two differ from one another; and if you are to argue from the one to the other, you must keep in view this distinction. "Meats for the belly and the belly for meats; and God shall destroy both it and them: but the body is for the Lord, and the Lord for the body, and God shall raise up the one as He has raised up the other." The organs of nutrition have a present use; they are made for meats, and have a natural correspondence with meats. Any meat which the digestive organs approve is allowable. The conscience has to do with meat only through these organs. It must listen to their representations; and if they approve of certain qualities and quantities of food, the conscience confirms this decision: approves when the man uses the food best for these organs; disapproves when he uses consciously and self-indulgently what is bad for them. "Meats for the belly and the belly for meats"--they claim each other as their mutual, God-appointed counterparts. By eating you are not perverting your bodily organs to a use not intended for them; you are putting them to the use God meant them to serve. Besides, these organs form no part of the future spiritual body. They pass away with the meats for which they were made. God shall destroy both the meats that are requisite for life in this world, and the organs needful for deriving sustenance from them. They serve a temporary purpose, like the houses we live in and the clothes we wear; and as we are not morally better because we live in a stone house, and not in a brick one, or because we wear woollens, and not cotton--so long as we do what is best to keep us in life--so neither is there any moral difference in meats--a remarkable conclusion for a Jew to come to, whose religion had taught him to hold so many forms of food in abhorrence. But the body as a whole--for what is it made? These organs of nutrition fulfil their function when they lead you to eat such meat as sustains you in life; when does the body fulfil its function? What is its object and end? For what purpose have we a body? Paul is never afraid to suggest the largest questions, neither is he afraid to give his answer. "The body," he says, "is for the Lord, and the Lord for the body." Here also there is a mutual correspondence and fitness.