eth the apple of his eye." How unspeakably precious does this view make the blessed Redeemer to those who can thus by faith behold him sharing with them in all their trials and pains as one with them; as the head sympathizes with the pains of every limb. Will not Christ assuredly, for his own sake, bring all this suffering to an end, and when these afflictions are filled up, according to the eternal purpose of God, make every member of his body happy and glorious with his own glory and joy in his Father's kingdom?

IV. One other distinct lesson is taught us in this passage, viz.: the nature of the connection between the members of the Church. It is the connection of the members of the same body. How frequently and distinctly the sacred writers present this truth: "Now ye are the body of Christ and members in particular;" i. e., each one is a member of that body. "There should be no schism in the body, but the members should have the same care one for another, and whether one member suffer, all the members suffer with it, or one member be honored, all the members rejoice with it. For as we have many members in one body, and all members have not the same office, so we, being many, are one body in Christ, and every one members one of another." What an intimate union must there necessarily be among those who are held together by such bonds, members of the same body, and that the body of Christ! How can there be any schism, any essential disagreement, any other separation than that which is the result of remote locality, or varying language, or climate, or habit? Will not the same life-blood pervade every limb and every member? Will not the same thought of the common and exalted head thrill each nerve? Does not the remotest member feel the power of that central will? Dces not any thing, that differs from the most perfect agreement, show at least a partial separation from the body of Christ? How evident the duty, that if one member suffer, all the members shall suffer with it, or if one member be honored, all the members shall rejoice with it. Let us, as members of this body of Christ, sympathize with every suffering brother who is afflicted for righteousness' sake; let us rejoice in the spiritual prosperity and increasing holiness of every one who is advancing in the divine life, and we prove most effectually that, as members, we are joined to the one body of Christ here below, and that we are holding to "the head from which all the body by joints and bands having nourishment ministered and knit together, increaseth with the increase of God."

There are two obvious reflections from this subject. 1st. It is the duty of every member of this body to yield to the instructions of the exalted Head with which it is united. It is only as one can perceive the existence, and yield to the power of a sym

pathy with the Head, that there can be any assurance of that change which must take place in each child of earth, to fit him for the skies.

If there be not an identity of feeling and of interest—if the will of Christ be not the will of the professed believer, there is but little evidence that the union with the Head, which is necessary to constitute us members of the body of Christ, has been effected. There may be a wart or a wen upon the body which is yet no part of the body; it clings to it, but is not subject to the laws of life and health. So are there such excrescences upon the body of Christ; those who have a name to live and are dead, having no vital union with Christ-no sympathy to the Lord of glory; no correspondence of will or purpose with him who died for sinners, and who seeks to make the polluted holy; these are not members of his body, though they may cling to it to mar its beauty and impede its growth. Christ must be considered as the Head, and honored as such, by all that would have evidence of their acceptance with him. Christ must be, will be all and in all to those who are members of his mystical body; they will regard him as entirely adapted to all their wants: as such they will ever recommend him unto others.

"He is a path, if any be misled;
He is a robe, if any naked be;

If any chance to hunger, he is bread;

If any be a bondman, he can free;

If any be but weak, how strong is he;

To dead men, life he is; to sick men health;

To blind men, sight; and to the needy, wealth.

A pleasure without loss-a treasure without stealth."

The humble believer cannot find terms to express his love for Christ-his gratitude-his reverential homage; Christ is the Head. In him each saint rejoices; to him he commits his soul as unto a faithful Creator. How plain is this duty to every be liever. At the same time there must be a suitable view of the dignity and honor of being a member of Christ's body. How can any one, with this thought in mind, yield to unrighteousness! "I am a member of Christ's body, of his flesh, and of his bones; my body is a temple of the Holy Ghost; I am not my own, but bought with a price, even with the precious blood of the Son of God; joined to the glorious Head, how can I consent to any thing which would cause a blush upon that cheek once given to the smiter, or a throb in those temples once pierced by the thorns. Let each disciple of Christ be mindful of his own high calling, of his exaltation, while also mindful of the superior exaltation of Christ. Let the body be cherished, while the Head is adored.

2. The other reflection has respect to the impenitent. They may learn from this subject where to look to obtain a correct view

of religion, the religion of Jesus. It is a system, like the complete framework of the human body, the dwelling-place of the soul. But as we do not look at one's hands or feet, at his limbs or chest, to obtain a view of his character, but at his head-his brow, where mind holds its throne-his face, where moral traits are shown as in a mirror-so must those who would obtain a correct view of the system of religion, look, not at the body, but at the head. This is a great mistake into which mankind are prone to fall; they look at the body of Christ, and because they detect some blemishes-for even true Christians are not yet perfect-they pronounce against it, and strengthen themselves in their unbelief and impiety. Oh, they should look on the Head! How many there are who will not admit the excellence of those who are consistent members of Christ's body, because they have occupied their field of vision with some flagrant offender--perhaps a wolf in sheep's clothing, whom they declare not to be a Christian, and yet they allow themselves to be prejudiced on this account against Christianity! But nowhere can the true view be obtained, so long as any part of the body is regarded. Even that which is most healthful and vigorous, is still imperfect, and but faintly reflects the glory of the Head. Look to Christ, ye that would know what religion is; ye that would not remain wilfully blinded against all perception of the truth. Judge not of its character and its claims upon you, by the sight of the members of Christ's body; look at the Head, and here you may see such excellence, such beauty, such perfection, that you cannot choose but love and admire. Let the world contemplate Christ, in his native glory, in his assumed humanity, in his wonderful works, in his heavenly instructions, in his unparalleled sufferings, in his resurrection and ascension to glory, in his present character as Intercessor, and in his future appearance as Judge of the world; let the world thus look at the Head instead of the body; let the Cross be seen as the central point among the habitations of sinful men, and salvation by grace through the blood of Christ be counted the great doctrine to engage the intellect and the heart; let the world thus look at the Head, instead of the body, and at once a multitude of objections to the gospel would be swept away, and the strongest hopes might be indulged that speedily the triumphs of the Cross would be celebrated, and all men be brought to bow in subjection at Jesus' feet.

But, Christian brethren, because the enemies of Christ will look at the body instead of the head, and for the very purpose of finding fault, see to it that ye do all in your power to make the body agree with the head. See that the vital union is preserved most carefully between every member and the divine Head. Let all see that each member yields in all things to the will of the invisible Head. Constrain the world to take knowledge of you that you have been with Jesus. Live by faith in the Son of God.

Let it be seen that "your life is hid with Christ in God, and then when Christ, who is your life, shall appear, ye also shall appear with him in glory." Heed the apostolic injunction, that, "speaking the truth in love, you may grow up into him in all things which is the Head, even Christ, from whom the whole body, fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love."

SERMON DCXC.

BY REV. JOSEPH SMITH,

GRAFTON, MASS.

CHRIST ALL.

"Where there is neither Greek nor Jew, circumcision nor uncircumcison, barbarian, Scythian, bond nor free; but Christ is all, and in all.”—Col. iii. 11.

The great idea in the mind of a Jew, was his nationality. He gloried in patriotism. The glory of the Greek was wisdom. Those in bondage think, that above all things they would glory in freedom. But the christian, renewed in knowledge after the image of Him that created him, glories only in Christ crucified. Christ to him is ALL, and in all. Patriotism, freedom, learning and refinement, are, by no means to be lightly esteemed. But compared with the glory of the cross, they are to him only as a dim candle in the brightness of the noon-day sun, overpowered, absorbed, unseen. It accords with the genius of ancient languages, and with the ardor of the Hebrew mind, to express a superlative idea by contrast rather than comparison. The gain of the whole world, considered by itself, would be something, but contrasted with the loss of a soul, it is absolutely nothing. Freedom, civilization, learning, and, whatever appertains to us as men, or citizens, considered by themselves, are of great value, but not worthy to be named in comparison with the blessings that flow from the cross. In contrast, those are as nothing, and these are all.

The language of the text is very general, or rather, I may say, absolutely unlimited. Is it to be so understood? We readily grant that to the words, all, every-one, every-where, we are not in all instances to attach the widest possible idea. The connection and nature of the subject show evidently where the writer

did not intend these terms to be thus interpreted. But does it follow, from any just principle of interpretation, that these words are never to be understood in their widest, unlimited sense? If, in their application to men and things of time, we may be in danger of making words mean too much, are we in danger of committing the same error when words are used to express the Being, Attributes and Work of God? I take it for granted, that with our limited perception, and imperfect comprehension, the idea we receive from these words cannot transcend the magnitude of the idea which the Holy Ghost intended 'they should express. Nor will all that we can say equal the extent of their meaning, or the blessedness of their import, as developed in every true christian's experience. His enraptured thoughts, outrunning the tongues of the learned, and the pens of ready writers, often prompt him to exclaim in reference to this subject, "the half cannot be told."

It is worthy of remark here, that, though the language in which a thought is uttered, remains unchanged, the thought itself in our minds often grows broader, decper, higher, and more glorious, in proportion to our increasing power of comprehension. To the mind of a little child, playing upon the beach, the word, Ocean, presents only the idea of so much of the water as he can see. To the mind of the student in the halls of learning, this word presents a greatly enlarged idea. But, to the sailor, who has crossed every ocean in every direction, the word has a meaning, of which, neither the child, nor the student can form any adequate conception. To a little child, the word, World, means the circle, of which the horizon is the circumference. To the child of riper years, World, means this great globe. Great! but how much greater would his idea be, if he had been round the globe. But to the intelligent Astronomer, whose active thoughts have not only followed the planets of the solar system in their orbits, but wandered far off to the fixed stars and contemplated them as centres and suns to other systems, the word, World, conveys an idea, in comparison with which, the real magnitude of this globe itself, is but as a single drop compared to the ocean. So shall maturer years, and more perfect knowledge, enlarge our idea of the truth uttered in the text, that Christ is all, and in all.

We invite you to consider,

I. The fact of Christ's exaltation as here asserted.

II. The evidences by which the assertion is sustained.

This language does not deny the individuality of persons and things. "All and in all," as here asserted of Christ, implies that the persons and things, in whom He dwells, are not to be considered as identical with, and parts of Himself, yet the language asserts that there is nothing in existence which is not in some way connected with Himself. If Christ be in all, the connection of all with Him must be very close and important. What is the nature of this connection? Is it that of cause and