It appears from the conduct of some of his disciples, that they, like sectarian churches now, were tinctured with the idea that Christ, after his death and resurrection, was purely and exclusively a Spirit; but he tells them to handle him and see that "a Spirit has not flesh and bones as ye see me have." And he eat and drank with them as aforetime with his resurrected body, and afterwards ascended up from their midst with the same bloodless body into heaven; and in like manner will he come again.
Thus, sir, the notion of a God that is exclusively Spirit without bodily form, was banished from the minds of the disciples that saw the bodily image of the Father in the person of the Son after his resurrection. From heaven he will come again in like manner, and every eye shall see him, and they that have pierced him. But the popular God of modern times, that has no body or parts, cannot be seen. But, sir, this popular God that has sprung into fashion, since the age of revelation, has no resemblance to Jesus Christ, who has both body and parts, and is the exact image of his Father. Jesus Christ declared that he could exercise all power in heaven and earth while he was in the body. His Father could do the same, because they were alike. It required no extraordinary condensation of the infinity of Jesus in order to reveal himself to men, or in order that men should behold his glory.
But we have other proofs that the person of God the Father is like the bodily form of Christ's resurrected person. God has declared that man is in his image. Man was created in the image of God, and in the likeness of God; and the bodies of holy men are destined to be like unto Christ's own most glorious body; that is as much as to say that they are like the body of Christ in the heavenly state.
If the foregoing, and many other similar passages of scripture, do not go to show that the Supreme Being bears a personal appearance like unto the person of his Son, and consequently like unto any other resurrected body of a righteous man, then we are in a labyrinth of doubt how to interpret the most plain and unequivocal language. If the language of scripture does not bear me out in the conclusion that man is in the form of God, then there are no infallible way-marks or criteria by which I can safely interpret scriptures. And the votaries of Vishnoo have as good scriptural reason to believe in their theory of deific annihilation, as others have to believe in a God without body, or parts, or passions.
The scriptures plainly deny both theories, as they do that God is a person some millions of miles in the height of his stature. Common sense cannot grasp the idea of any being or thing whatever, that is without body or parts. Even the most subtle and refined spirit conceivable, is a material existence as far removed from immateriality as the east is from the west.
Now, sir, suffer me to entreat you to abandon all such crude theories concerning God, which are as baseless and unscriptural as the most extravagant vagaries of the heathen, and confine your faith to the simple obvious testimony of Jesus and the prophets. And remember that this is not a subject of little importance; for it is written, that, to know God and Jesus Christ is eternal life. No man can understand the import of eternal life, nor how it is secured to believers, that does not know God and Jesus Christ. In God and Christ is eternal life. This life is not barely the perpetuity of existence, for even the wicked exist for ever, but it is called in scripture the "power of endless life." This power of multiplying or creating life emanated in that Melchizedek priesthood of which Jesus is the head and High Priest. This is the gift of God to men who keep his commandments, and the greatest of all gifts. Unsearchable riches accompany this gift. When God created man, he created him in his own image (male and female), in order that he too might have the power of multiplying life after the order of Melchizedek, through obedience.
Now, sir, should it not be a matter of delight to you, that man is created in the image of God, and crowned with glory and honour through faith in Christ. Will not Peter and his fellow-desciples rejoice to recognise that same Jesus who ascended to heaven with a body like their own, and if Jesus bears the image of the Father, they will be equally familiar with the Highest. What is there, sir, that contributes more to the glory of God than his creative power, by which he brings myriads of living intelligences into being, through whom a chaotic universe is organized into works of beauty, taste, grandeur, and glory? All these creations are for the righteous pleasure of Him who created them.
We all are the offspring of God, and the loyal offspring of God are the greatest delight and concern of God. For them he is ever ready to make the greatest sacrifice possible. Not only is filial reverence displayed from them to Him, the fountain of life, but by them is shown forth the manifold wisdom and power of God. And when men, by humble obedience, become worthy of eternal life, the Almighty bestows upon them the like precious creative gift. But this gift of life is in his Son, and He never bestows it upon unworthy subjects. Thus by the law of adoption men become the sons and daughters of the Almighty, and receive the priestly "power of endless life," which is after the order of the Son of God. Hence the marvellous language of scripture, "I said ye are God's to whom the word of God came." Jesus virtually said on one occasion, "If holy men are the sons of God, and consequently heirs to His throne, privileges, and glory, then marvel not that I (Jesus) should claim to be a God or the Son of God!" For Paul says, "there be in heaven Gods many, and Lords many, yet to us there is but one God. Howbeit there is not in every man that knowledge."
In conclusion, I will drop a passing remark or two concerning the abode or dwelling place of God, with a brief hint of his moral attributes. As Jesus is our light and example, we can learn of the Father's abode from his Son. The Son ascended up into heaven and to his God and our God. The scriptures abundantly declare that a place called heaven is the peculiar dwelling place of the God and Father of our Lord Jesus Christ. Now, if heaven is not a literal, bona fide place, but only an imaginary phantom, then it follows that Jesus went to no place, but continued to ascend up, till, in his glorious flight, He reached— shall I call it Nichban—an imaginary phantom—or annihilation!
Be not displeased, dear sir, I am not trifling with your religion, but am bound by truth and the love of God, to unfold its naked absurdity, in order that you, my beloved friend, and all good men may recoil from such gross Gentile vagaries, and exclaim, in the language of scripture, "Our Fathers have inherited lies, vanity, and things wherein there is no profit." If you will read carefully the scripture accounts of the visions of holy men, that have been permitted to look in upon the heavenly residence of God, where Jesus and all the resurrected bodies of the righteous abide, and eat and drink, you will be constrained to acknowledge every appearance of a splendid local abode. Mansions—streets—rivers—trees—precious metals —thrones—persons—apparel—animals—ministering personages in all the courtly livery of unspeakable celestial glory! The heaven of all the holy prophets!