ging more soundly. It is possible that
the contrast between then and now may be like the contrast between
telegraph and slow messenger in regard to the rapidity, between
photograph and poor daub in regard to the truthfulness, between a
full-orbed circle and a fragmentary arc in regard to the completeness
of the messages which the body brings to the indwelling self.

But, once more, the body unredeemed has appetites and desires which
may lead to their own satisfaction, which do lead to sordid cares and
weary toil. 'The flesh lusts against the spirit and the spirit
against the flesh.' The redeemed body will have in it nothing to
tempt and nothing to clog, but will be a helper to the spirit and a
source of strength. Glorious work of God as the body is, it has its
weaknesses, its limitations, and its tendencies to evil. We must not
be tempted into brooding over unanswered questions as to 'How do the
dead rise, and with what body do they come?' But we can lift our eyes
to the mountain-top where Jesus went up to pray. 'And as He prayed
the fashion of His countenance was altered, and His raiment became
white and dazzling'; and He was capable of entering into the Shekinah
cloud and holding fellowship therein with the Father, who attested
His Sonship and bade us listen to His voice. And we can look to
Olivet and follow the ascending Jesus as He lets His benediction drop
on the upturned faces of His friends, until He again passes into the
Shekinah cloud, and leaving the world, goes to the Father. And from
both His momentary transfiguration and His permanent Ascension we can
draw the certain assurance that 'He shall fashion anew the body of
our humiliation, that it may be conformed to the body of His glory,
according to the working whereby He is able even to subdue all things
unto Himself.'

III. The redeemed body is a consequence of Christ's indwelling
Spirit.

It is no natural result of death or resurrection, but is the outcome
of the process begun on earth, by which, 'through faith and the
righteousness of faith,' the spirit is life. The context distinctly
enforces this view by its double use of 'adoption,' which in one
aspect has already been received, and is manifested by the fact that
'now are we the sons of God,' and in another aspect is still 'waited'
for. The Christian man in his regenerated spirit has been born again;
the Christian man still waits for the completion of that sonship in a
time when the regenerated spir