‘But the Saviour was Divine. As man, identified with human nature, He died, and His death became a sin-offering; as God He could not die. As man He was made “under the law;” as God He was above the law laid on creatures.... He arose, therefore, as the Divine Conqueror of death, “God over all, blessed for evermore,” and was thus “declared to be the Son of God with power, according to the Spirit of holiness, by _His resurrection_ from the dead.”—Rom. i. 4. He rose, not “in the likeness of sinful flesh;” not “under the law,” but in the character of the “Lord from heaven,” “our Lord and our God:”—not in the image of the “son of Adam,” but as the “Son of the Highest,” having delivered us from wrath by the death of His humanity, to endow us with immortality through the life of His Divinity. He was no longer “the man of sorrows,” but The First and The Last and The Living One; no longer crowned with thorns, and clothed in a peasant’s robe, but wearing the diadem of the Lord of the Universe, and shining with the supereminent splendours of the Godhead.’ If then Christ died as man, and was reanimated in virtue of His divinity, the analogy between Christ, who is the head, and believers, who are His body, will be complete if we suppose that each believer dies as a man, but is raised up by virtue of the divinity of Christ, and inasmuch as the Head is not present here in His glorified bodily form, so it cannot be supposed that His members should at present assume that form. But when Christ appears again upon earth we are told that His members being raised in what is termed the first resurrection will then accompany Him. And judging from S. Matthew (chap. xxvii. verse 52), something of this kind, but of a partial nature, took place when Christ locally appeared, after His resurrection, in Jerusalem. In fine, the true analogy between Christ and the believer should prevent us from supposing that while Christ is absent in His glorified body believers should nevertheless assume theirs. Now this delay implies the corruption of the believer’s body, and renders us unable to believe that the very same particles will be raised again as in the case of Christ. But surely no one can suppose, that if moral and spiritual identity is secured, the mere material particles can be of any consequence.] 208. _Objection Sixth (Scientific)._—If the general principles on which all material organisms are constructed are the same throughout the world, is not this an argument by analogy that all such organisms have a similar relation to the universe? On what principle then can immortality be assumed to be possible for men while it is denied to brutes?