If the reader will take the trouble to submit this objection to a little intelligent scrutiny, he will find it to grow rapidly and beautifully less, until finally it vanishes entirely away. Let us take the extremest case supposable: that of the cannibal who might possibly (though this would not naturally be the case), make an entire meal of human flesh. We cannot admit the statement of a certain minister who, in his zeal to make this objection appear very strong, claimed that a cannibal might have the whole body of his victim within his own at the same time. For this supposes that he would eat a whole man at one meal, and, further, that he would consume the viscera, skull, bones, brains, and all. But it is hardly supposable that, cannibals though they are, they have such an enormous capacity, or are such unpardonable eaters. Nevertheless, let us suppose that a cannibal would, in process of time, consume an entire victim; what proportion could he use in this way? Not one-half, by weight. And what proportion of this would be taken up by the body and become incorporated with it? But a small fraction. And to what parts would this naturally go? To those grosser and unessential parts which most rapidly change, and demand the most constant supply. But while a few pounds of matter are supplied to the body, if that body maintains a uniform condition, an equal amount of matter has been thrown off. Thus it will be seen that at no one time is it possible for any material amount of one body to be a part of another. But if there was danger, in these rare cases, that an essential element of one body would become a constituent part of another, and so remain, could not the providence of God easily interpose to prevent this, by giving these particles another direction? Most assuredly it could. And this is not beneath His care who numbers all the hairs of our heads, and without whose notice not a sparrow falls to the ground. This objection not only betrays an utter lack of faith in God’s power and care in such matters, but philosophically considered, it amounts simply to a cavil. It is the resurrection of the body of which the Bible treats. It knows no other. In 1 Cor. 15:35, 36, Paul asserts an obvious fact, that nothing can be quickened (revived or resuscitated, as from death, or an inanimate state--_Webster_,) except it first die. To talk of a quickening or making alive of that which does not die, or of a resurrection from the dead of that which does not go down into death, is richly deserving of the epithet which Paul there applies to it.