there is a spiritual body: 45. and so it is written, The first man, Adam, was made a living soul [psuchè,] the last Adam is made a quickening spirit. 46. Howbeit, that was not first, which is spiritual; but that which is natural [lit. animal ;] and afterwards that which is spiritual. 47. The first man is of the earth, earthy;

that, in or after the resurrection, mankind will differ from each other, as one star now differs from another star in glory. But a glance over the context, preceding and succeeding, will discover that this is not the idea. The dif ference, which St. Paul is illustrating, is that between the mortal state and the resurrection, not between man and man hereafter; and the examples he adduces, of different kinds of flesh, different kinds of bodies, and of different kinds of glory, are used only to call to mind the general law of existing diversity, from which to infer the possibility of still another kind of diversity. He indeed adds example to example, and thus amplifies his illustration; just as he afterwards, (ver. 42-49,) multiplies the points of contrast between our future constitution and our present.

"And the Lord

there is an animal body;] that with which we live here, and with which we are buried. Animal, or psychical: in the original it is the adjective form of the word used in the next verse," was made a living soul." — a spiritual body,] which we are to have in the resurrection. 45. so it is written,] in Gen. ii. 7. God formed man of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul," or living animate being. Such is the constitution we all inherit from the first man. the last Adam:] either, man collectively in his last state, that of the resurrection; or else, Christ, who is the representative of all men in that state, and in whom they are all to be made alive. ———— is made a quickening spirit,] a spirit that vivifies, makes alive. Such is to be our constitution hereafter.

46, 47. All men receive the animal constitution or body, first; the spiritual, afterwards: such is the order. the second man is the Lord from heaven:] as the first state of man is in the same kind of constitution that Adam had, i. e. of the earth, earthy; so, the second state of man is to be in the constitution of the Lord Jesus Christ, i. e. of heaven, heavenly, as is more fully expressed in the next two

the second man is the Lord from heaven. 48. As is the earthy, such are they also that are earthy; and as is the heavenly, such are they also that are heavenly. 49. And as we have borne the image of the earthy, we shall also bear the image of the heavenly. 50. Now, this I say, brethren, that flesh and blood cannot inherit the kingdom of God, neither doth corruption inherit incorruption. 51. Behold, I shew you a mystery: We shall not

verses. (In the original, the phrase translated "from heaven," in the latter clause, is an exact counterpart to that, in the former clause, rendered "of the earth," and the true construction evidently is, "The first man is of the earth, earthy; the second man, the Lord, is of heaven," not of the earth, earthy.)

48, 49. An amplification of the idea briefly stated in ver. 47. Nothing can be plainer than the meaning, here, that as men universally have been of the earth, earthy, they shall also be of heaven, heavenly; that as all have borne the image of the earthy, they shall bear the image of the heavenly; in one word, that "as in Adam all die, even so in Christ shall all be made alive."

50.-flesh and blood:] our present corruptible bodies.

cannot inherit the kingdom of God.] This is the only text we remember, in which "the kingdom of God" is referred exclusively to the future state. As we cannot enter that state with our present corruptible constitution, the apostle proceeds, in the next verses, to solve a difficulty, which might otherwise perplex the Corinthians, respecting such as should be alive at the resurrection.

51. Ishew you a mystery;] something that had not hitherto been understood, namely, the sudden change of those who shall be alive at the resurrection. ("Mystery," in the New Testament, means what is not generally known, how simple soever it be in itself; the term seldom, if ever, signifies what is incomprehensible in a subject.) we shall not all sleep] in death, as the generality of mankind will do, for a period; for some will remain alive till the very moment of the resurrection. but we shall all be changed.] Whether living at the time, or dead, all must be changed in a moment, in the twinkling of an eye, &c. For though such as are then alive will not indeed sleep in death, yet they, too, must put off the corruptible constitution, and,

all sleep, but we shall all be changed, 52. in a moment, in the twinkling of an eye, at the last trump. (For the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.) 53. For this corruptible must put on incorruption,

like the dead, receive the incorruptible. All must pass through that change. (Remark. The expression "We shall not all sleep," &c., and again in the next verse, "We shall be changed," has furnished ground for an argument of some plausibleness, that St. Paul expected the resurrection would take place within the life-time of some to whom he was then writing. We confess that, so far as we recollect, there is no other instance, except 1 Thess. iv. 15, 17, in St. Paul's writings, where the first person plural does not relate to himself, or to his cotemporaries. Yet, it is so common a practice, in all languages, to use it in the general sense, and it is so natural to do so, even unconsciously, when speaking of what concerns mankind generally, that any conclusion drawn from its occurrence here, must be very precarious. One thing is certain: If St. Paul thought the event here described, was to take place in his own age, he made an enormous mistake; unless, indeed, we will have it that all the dead were then raised, and, together with the living, changed instantly from corruption, to incorruption, from mortality to immortality, - that all things were then subdued to Christ, the last enemy death abolished, the kingdom delivered up to the Father, and that God became all in all.)

52. in a moment, in the twinkling of an eye, &c.] a clause that belongs properly to the preceding verse. The change of the living will be instantaneous; and this will be at the same time with the resurrection of the dead, as appears from what follows. (Of course, he does not mean that the resurrection has been taking place ever since men began to die, or ever since the time of Christ.) at the last

trump: a symbolical figure, with which the notice of great changes and important events, is often introduced in prophecy. This was to be "the last" of events or changes," the end" of the Christian scheme. the dead shall be raised,] at that moment. and we shall be changed:]

such as shall then be alive.

53. For, as he had before showed, all, whether the living

and this mortal must put on immortality. 54. So, when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory! 55. O death, where is thy sting? O grave [Hades,] where is thy victory? (56. The sting of death is sin; and the strength of sin is the law.) 57. But thanks be to God, which giveth us the victory, through our Lord Jesus Christ.

58. Therefore, my beloved brethren, be ye steadfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord.

or the dead, must pass from corruption and mortality to incorruption and immortality.

54. Then will death be swallowed up in victory; that is, abolished, as he had said in verse 26. -the saying that is written,] in Isa. xxv. 8, "He will swallow up death in victory."

55. Having finished his illustration of the subject, the apostle breaks forth into an exclamation of triumphant joy at the scene he had dwelt upon till it seemed present to his mind. O grave, (Hades,) where is thy victory!] The place, or state, of the dead, which had hitherto swallowed up all, and triumphed over our race, shall yield its spoils, and cease to be.

56. The sting of death is sin,] as St. Paul shows in Rom. v. 12-14. the strength of sin is the law;] as he argues, at large, in Rom. vii. 5-14. This verse is thrown in by way of parenthesis, to bring out an idea suggested, in the preceding verse, by the phrase "sting of death."

57. Hades will no longer have the victory over us, but we shall have obtained the victory over that, by our Lord Jesus Christ, in whom all are to be made alive. (Mark the somewhat general relation in which the first person plural is here used.)

58. The apostle concludes the whole, with an exhortation to steadfastness and strenuous activity in the cause of Christ; for the resurrection which he had illustrated, gave his brethren assurance that their labor was not in vain, as it otherwise would be, according to verses 13-17, 29–32.

H. B.2d.

ART. XV.

Frederica Bremer.

I WRITE the name with a peculiar feeling of joy. It is, as if amid the jargon of unmeaning words, the truth-loving ear has distinguished the voice of eloquent inspiration; it is as if "the dreary intercourse of common life" had been suddenly suspended, while the true tones of that sympathy for which it yearns, has reached and thrilled the heart; or as if when listening to some low sweet chorus, there should spring up, in the still space beyond, a wandering strain, bearing the same burden of love and joy, that shall come floating on, to blend the distant melody with the near.

A mingled pleasure, similar in character to all these, could they be blended into one, was the pleasure with which I read, successively, as they were furnished us, by the English translation," Tales of Swedish Life; by Miss Bremer." A lingering memory of the rich enjoyment thus derived, has led me, once more, over these singularly interesting pages. Again the triumph, the sympathy, and the music, are with me, and deeper, more joyous, and sweeter than before. This is no critic's mood. But I assume no office of criticism. I have been more pleased than otherwise, and I seek only to express that pleasure. I might easily search out faults, in the volumes before me, since who is there, however imperfect, but may discover imperfections in others? but I have a friendship for Miss Bremer, which takes not upon itself the task of measuring her distance from any possible standard of perfectness, which may have been set up, by others. Its impulses are rather to extend the hand, and to call her by her country's endearing and significant thou.

She goes to work in such earnest sincerity, there is such a "home" purpose in all her delineations of life, and she makes it so manifest, that, criticise her as we may, we trust her still. We feel that she is one of those whose mission is "not to destroy, but to fulfil." For in the scenes which she describes to us, or rather in the characters which figure in them, we see the evidences of that truer individuality, and thence, that happier sociality, which, missed of as it is