264 The Same Body with Different Qualities.

The Scriptures represent the future resurrection body as greatly changed from the condition of the present body. St. Paul affirms that Christ shall “change our vile bodies, that they may be made like unto his own glorious body," and in another place he contrasts the buried body with its resurrection state, saying, "It is sown in corruption, it is raised in incorruption; it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body. . . . For this corruptible must put on incorruption, and this mortal must put on immortality." To these representations science affords many analogies. The various instances of developmental change are such analogies: as the difference between a seed and the plant and flower which spring from it; the difference between an embryo and a child or an adult; the changes of the insect tribes, etc. It is well known in modern chemistry that many substances may exist in two or more physical states or conditions, called allotropic states. In these conditions the same substance may possess very different physical and chemical properties. In one state they may be torpid and passive, and in the other active. Thus, there is as great an amount of physical difference between carbon as it exists in the diamond and as it exists in pure lampblack as between copper and silver, or silver and gold. The diamond is the passive form of carbon, and can hardly be made to burn in oxygen gas, while lampblack, one of the active forms of the same element, is so highly combustible as often to

take fire spontaneously in the open air. Phosphorus also, may be, white, poisonous, odorous, luminous, soluble, crystalline, soft, and flexible; or in another state, without chemical change, but by another mode of aggregation of particles, as it is supposed, may be red, innocuous, odorless, illuminous, insoluble, amorphous, hard, and brittle. It has been suggested that these conditions of the elements are retained when they enter into combination. The term isomeric compounds is used in chemistry to represent such as contain the same elements, in the same proportions, and yet have different properties. Thus, spirits of turpentine and the oils of lemon, of juniper, of black pepper, and of bergamot, contain equal amounts of carbon and hydrogen, yet their properties are very different. Oil of roses and illuminating gas are also identical in composition. The difference in isomeric bodies is theoretically accounted for by supposing that the atoms are differently arranged.*

Thus science enlarges the number of illustrations which confirm the doctrines of Holy Writ, and removes the clouds of ignorance which obscure our vision of the Creator's resources. Thus the volume of Nature and the volume of Inspiration mutually confirm each other, and the changes indicated by the prophecies of the future are shown by science to be in accordance with the economy already established by Divine Providence. Faith in the record of supernatural truth is seen to be similar in essential principle

* See Youmans's Class-Book of Chemistry.

with the confidence we repose in the order and stability of nature. The natural and the supernatural are the complements of each other, and are permeated by the same Divine energies, under the guidance of the Supreme Wisdom of the same Infinite Will.

GLOSSARY

OF

SCIENTIFIC AND THEOLOGICAL TERMS.

ABNORMAL (Lat. ab, “from,” and norma, a “rule”).—Anything without or contrary to system or rule.

AFFERENT (Lat. ad, “to," and fero, to "bear”).—Bearing or pouring into; as the absorbent vessels which pass into a lymphatic gland. Applied to nerves which convey sensation or influence towards the

nerve-centres.

AFFINITY (Lat. affinis, “related").—In chemistry, the attractive force by which dissimilar substances unite to form chemical compounds. (See ELEMENT.) In natural history, a relation of animals to each other because of similarity of organization.

ALLOTROPISM (Gr. ĥhos (allos), "other," and τроñós (tropos), "direction" or "way").--In chemistry, the property of existing in different conditions. Thus, carbon occurs hard and crystallized in octahedrons in the diamond, soft and in hexagonal forms in blacklead, and in a third form in lampblack and charcoal.

ALLUVIUM (Lat. luere, to "wash," and ad, "together").—Soil or land brought together by the ordinary operation of water, as riverplains, low ground once the site of lakes, estuaries, etc.

ANALOGY (Gr. ¿vá (ana), “with,” and λóyos (logos), “reasoning"). --In geometry it signifies proportion; in zoology, the relation which animals bear to one another, but not in the essential points of organization, as in affinity. Analogy is often used to express mere similarity; but its specific meaning is similarity of relations. Thus, analogical reasoning is reasoning from some similitude which things known bear to things unknown.

ANEMONE (Gr. ůveμoç (anemos), "wind").—The wind-flower; a genus of plants of the order Ranunculaceæ. Applied also to the sea-anemone, or actinia, a species of polyp often seen in rock-holes on the sea-coast, which, from its resemblance to a flower, was called animal-flower.

ANIMALCULE (Lat. animalculum, a little animal").—An animal which can be seen only with a microscope.

ANNIHILATION (Lat. ad, "to," and nihilum, "nothing").—The act of reducing to nothing, or non-existence.

ANTEDILUVIAN (Lat. ante, "before," and diluvium, “ flood”).— Before the time of the Deluge.

APHASIA (Gr. àpaoía (aphasia), "dumbness from perplexity or terror").—A diseased condition of the brain, manifested by a suspension of the faculty of communicating ideas.

A PRIORI and A Posteriori.—Two general methods of reasoning according to what is called the synthetic and analytic method. The first lays down some previous or self-evident principles, and descends to their consequences; the other begins with phenomena, and endeavors to ascend to the knowledge of the cause.

ARCHEOLOGY (Gr. apxaîos (archaios), “ancient”).—The science of antiquities.

ARMINIANS. Those who hold with respect to predestination the tenets of Arminius, a Protestant divine born in Holland A.D. 1560. He taught, in opposition to the Calvinists, or followers of Calvin, that no part of the human race were decreed to be lost, or passed by without chance of salvation, but that God has determined to save all whom He foresaw would persevere in the faith. They are sometimes called Remonstrants, from their petition, in 1610, to the States of Holland for protection against the persecutions of their opponents. At the Synod of Dort, A.D. 1618, nine years after the death of Arminius, their opinions were defended by Episcopius, professor of divinity at Leyden, but they were condemned, and their adherents treated with great severity. Among modern churches, the Methodists represent the views of Arminians, and Presbyterians those of Calvinists, so far as the doctrine of predestination is concerned.

ATHEISM (Gr. ȧ (a), " without," and Oɛós (theos), "God").—The denial of the existence of a God or a Providence. The name Atheist was first applied to Diagoras, one of the followers of Democritus, who explained all things by the movement of material atoms.

The