from thence it was precipitated to terra-firma, in the form of rain; and it hid itself awhile, seeking a retreat from the stormy world, in subterranean cavities; but they proved cold and comfortless hiding places, and it soon again sought the light in shape of springs, and is hastening home as fast as it can. The story of this rivulet bears some resemblance to our own; we emenated from God, the infinite ocean of existence, he is the 'Father of our spirits,' and how widely soever we may since bave roamed, and whatever the mutations through which we may have passed, still kindred substances have a natural attraction for each other; the liberated spark will seek the sun, and waters unconfined will seek the ocean: in like manner, when the body returns to the dust from whence it came, 'the spirit shall return to the God who gave it.' 'For of him, and through him,

and to him, are all things. amen' "'!

To whom be glory forever,

The "all things" of the text, Mr. Hall supposes includes all things animal and human, physical and moral; and hence proves too much for Universalism. A moment's reflection will convince any one that this is a mistake. Of what was the apostle previously speaking? Of the two divisions of the human family, Jews and Gentiles-of all mankind. He argues that they are all included in the plan of salvation; and the text is to be regarded as the grand finale of his argument.

All men came from God and all will again return to him; but not in the sense of absorption into the divine being. They will return as his redeemed and purified children-having been constituted children of God, by being children of the resurrection.

Man is a part of God, by being created in his own im

age-by his bearing the impress of his moral likeness. By sin this impress has become corrupted and the image defiled; but there is one who is to sit as a purifier of silver, who commands a process by which the moral image of the Creator shall again appear, by which the impress shall become palpable and beautiful in all its parts. Then shall be rendered to Cæsar the things that are Cæsar's, and to God the things that are God's!!

SECTION XXX.

THE BODY OF CHRIST,

The church is often spoken of as a body, of which Christ is the presiding head and the prevading life.

In a restricted sense, one particular church is called the body of Christ--for example, the church at Corinth. In a broader sense, the term comprehends all churches and all believers. This fact seems to be expressed in the following: "For as the body is one and hath many members, and all the members of that body being many, are one body; so also is Christ. For by one spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free." 1 Cor. xii. 12, 14.

There is yet another and more important sense in which the term is to be understood, to wit: It is to be taken in a collective sense, for the whole aggregate of mankind. Thus the apostle, speaking of Christ, says: "And he is the head of the body, the church .. that in all things he might have the pre-eminence." Observe 1. The body is the church-the

Col. 1. 18.

Eph.

church is the body. 2. Christ was constituted its head for the express purpose that he might have pre-eminence in all things. 3. If Christ was constituted head of but a part, his having pre-eminence in all things would not follow as a necessary consequence; which, the apostle supposes will result, from the fact of Christ's being constituted head of the body. In this instance, then, But Christ's body comprehends all men. Once more: speaking the truth in love, may grow up into him in all things, which is the head, even Christ: From whom the whole body, fitly joined together and comparced 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." iv. 15, 16. There is but one way by which this testimony can be evaded, namely: by denying that all things in this particular passage signify a number less than all But such denial would, of course, be inadmissible, until proved. Again: "But I would have you to know that the head of every man is Christ." 1 Cor. xi. 3. "And hath put all things under his feet, and gave him to be head over all things to the church, which is the body, the FULNESS of him that filleth ALL IN ALL." Eph. 1. 22, 23. "For the husband is the head of the wife, even as Christ is the head of the church, and he is the SAVIOUR OF THE BODY." Eph. v. 23. Observe, 1. The head of every man is Christ; hence "every man" compose the body of Christ. 2. Christ is head over all things, which is the body the fulness of him that filleth all in all. 3. Christ is the Saviour of the body-the church, all things, every man. It is evident that the apostle uses the words body, church, all things, every man, etc. to express the same thing. Again: Husbands,

men.

love your wives, even as Christ also loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word; that he might present it to himself a glorious church, not having spot or wrinkle, or any such thing; but that it should be holy, and without blemish." Eph. vi. 25, 27. Observe, 1. The church of Christ was once an unsanctified church, an unclean church. 2. When this church was unclean and unsanctified, Christ loved it and gave himself for it, that he might sanctify and cleanse it. Is this true of the Presbyterian, Methodist, Baptist, or all those churches together? Nay, verily, if all their assumptions of sanctimony and purity be well founded. But 3. We learn that the church or body existed before Christ gave himself for it. Is this true of any christian establishment? But admitting that the term is uniformly to be understood in a restricted sense, is it reasonable to suppose that before there were any believers in Christ he was destitute of a body? Is the body of Christ larger at one time than at another? Is the body of Christ enlarged by the addition of believers, and diminished by the apostacy of believers? Let these questions be pondered well before an answer is given to them; for confident we are, that taken in connection with the scripture testimony adduced above, the conclusion that Christ's body comprehends all men, will be the only one upon which the enquirer will rest.

This question being settled, another arises, to wit:Shall the body or church of Christ be eventually saved? Or shall a single member be lost? Ans. Saved! All saved!! Proof: "He that descended is the same that ascended far up above all heavens, that he might fill ALL THINGS.

Till we all come into the unity of the

faith, and of the knowledge of the son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ." Eph. iv. 10, 14. "For this cause I bow my knees unto the Father, of whom the WHOLE FAMILY in heaven and earth are named." Eph. iii. 14, 15. From this it appears the scriptures contemplate a divine, a heavenly unity, of the whole family of mankind; and hence, it is impossible that any should be lost.

But suppose we admit that some member of the body of Christ will be lost. What then? The loss of one member of the body of Christ would render forever miserable the whole body, including Jesus Christ which is its head! Mark: "And whether ONE member suffer, ALL the members suffer with it: or one member be honored all rejoice with it." 1 Cor. xii. 26. Damn, therefore, one member of the

human family endlessly, and by sympathy all would be damned.

As an illustration, take an earthly family. Here are the parents and children-all attached to each other by the strongest of earthly ties. Suppose death breaks the circle-strikes from the family chain one of its beloved links. Does not the whole family suffer until time heals the breach of affection, and supplies new objects of interest?

The whole body of mankind is made up of families, each inter-related, and so connected that to tear one member from the body would be to send through every member a pang of wo! We cannot fully appreciate this in our selfish and corrupt state of feeling; but occasionally we have a powerful illustration of its truth. The reader may have heard of the woman, who seeing a young child in the street in danger of being crushed by