that will take place in the human frame at the resurrection, from corruption to incorruption, from a natural body to a spiritual body, says (bearing in mind the apostle's analogical figure of a seed) "since we sow not that body that shall be," the change must be amazingly great; not only in the modification of the human body's existence, but also in its component parts. Yet, notwithstanding such a change, the real essence will remain entire; its refinement may render it so subtle, that to touch it will be difficult; and it may, though material, approximate to spirit. In this view the expression, " spiritual body" becomes at once intelligible and sublime. The boldness of the figure obtains sanction from the subject to which it is applied; and, perhaps, the whole compass of language will scarcely afford an expression so concise, so appropriate, and so sublime."

Without doubt such an explanation illustrates another mysterious assertion of the same apostle, "that flesh and blood cannot inherit the kingdom of God:" and,

concerning these words, Mr. Drew is of opinion, that they imply "the most astonishing alteration in the human body, that we can possibly conceive. Were we to fix our stand within the circle of time, and cast no look beyond the grave, we could form no other conception of flesh and blood, than that they are essential parts of our bodies, and therefore inseparable from them, without the loss of being: but, when we take our stand in eternity, and are persuaded that our bodies shall exist in a state of incorruption, in power, in glory, and even become comparatively spiritual; instead of considering "flesh and blood" in the character of essential parts, we can only view them as necessary appendages of being, confined to those local abodes which they have forsaken for ever, when "this corruptible shall have put on incorruption, and this mortal shall have put on immortality." This, in effect, the apostle had told us before, in many preceding parts of the chapter, and had removed every intervening obstacle, by an appeal to that power which is infinite. But here

his sentiments are delivered in express and unequivocal terms, placing the fact be-. yond all dispute, whether the process of its accomplishment be comprehended or not. It was sufficient to shew, that the fact itself contained nothing within it repugnant either to philosophy or reason: but the arguments adduced have gone much further they have proved a congeniality with the established principles of both, and proceeded so far as to convince the unprejudiced part of mankind, that they have no reason to imagine it "a thing incredible that God should raise the dead."

"The appeals which St. Paul has made to the process of vegetation; to the different species of flesh, and the various glories which the heavenly bodies exhibit to our senses, are proofs that, to convince the Sadducëan generations of men in all ages of the world, was one object which he had in view. When, therefore, we join these two parts of his method together, and combine argument with authority; when we consider the former as applying to those

who deny the resurrection, and the latter to those who admit it; and when, to this, we add the dignity which the one confers on the other, the whole forms a system of evidence, in which philosophy and authority combine to produce conviction. As, then, the premises are unquestionable, and the adductions which have been made are too evident to be denied, we are led by guides, which will not deceive us, to this conclusion: That those, who sleep in the dust of the earth, must awake to immortal life. As the body must rise again, and join its immaterial partner, they, both of them, in a state of indissoluble union, must enter into a state either of punishments or rewards, which must continue for ever. It is the dread of future punishment, arising from a consciousness of guilt, that arms death with all its terrors, and makes it an awful thing to die. Hence, says the apostle, "the sting of death is sin, and the strength of sin is the law: but thanks be to God which giveth us the victory through our Lord Jesus Christ,"

The Redeemer of the world, through

the efficacy of his atonement, is the foundation of all our hopes. It is through his merit that the sting of death is drawn ; and the strength of sin is obviated by the expiation which he has made. Through an interest in him, we contemplate the resurrection of our bodies from the grave with calmness and tranquillity, as an object of our wishes rather than of our fears. Though the grave is a gloomy passage, it is but a subterraneous road to bliss. It is with an eye to that glory which shall be revealed hereafter, that St. Paul concludes the chapter with this wholesome and important advice, seriously addressed to all true believers: "Therefore, my beloved brethren, be ye stedfast, immoveable, always abounding in the work of the Lord; forasmuch as ye know that your labour is not in vain in the Lord."

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