effect; of antecedent and consequent; or that of a shadow to its substance? Is it that of an elementary principle to its illustration; or as the connection between a premise and the conclusion? Or like the relation of the stage to the scenes acted thereon? It will require the illustrations suggested by all these correlatives, and more, to convey a full idea of the nature of the connection between what is material and providential, and the spiritual wonders of the cross. From one point of view, the material universe seems like a stage, on which the successive scenes of Redemption might be acted. From another, Redemption appears like a sublime conclusion, and the creation and government of the world, like the premise and the several steps of the argument. From another point of view, Redemption as wrought out by Christ on Calvary, appears like substance, the sum and substance of all truth, and all the world besides but its shadow, or illustration. Viewed as it existed in the Eternal mind, ere the world was made or time began, Redemption appears as the great work for the developinent of the Divine Glory, and the creation and government of a material world, merely as subordinate contingencies. Accordingly when the material world shall have disappeared, and we, in that better land, are permitted to read a truthful history of what it once was, Christ will be seen to be all in all, not merely the Lion of one tribe or nation, but the Hero of the whole story, and Redemption by the blood of the cross, his most sublime achievement.

And I may add, this connection of all things with Christ crucified is not simply an important idea, in the nature of things, but the essential idea, the very foundation of all things created, the reason why created things are what they are. The soul of man, for illustration, cannot be all and in all in its relation to his body, without the body's having been by nature fitted for such a connection. And this fitness of the body for a connection with the soul, and to be subservient to its interests, is obviously the most important idea in the nature of the body's organization. So if Christ be all, and in all things, that arrangement in the nature of all things which fits them for this connection, is certainly the most important element of their nature. The apostle declares not simply that all things were made by Christ, but FOR HIM. Fitted in their essential nature, by infinite wisdom, for Christ, for the purposes of his kingdom, for the glory of his cross, this must forever be their most important destiny, this, the sublime mission of a created world.

When we say of one thing, that it is all and in all, in its connection with another, it is equivalent to saying that the latter exists wholly for the former, or that the latter is what it is, because the former has made it so. To be all in all of anything, is to be the essential cause of its existence, or the end for which it was made. To mark with exactness the flight of time, is all in all parts of a watch, because all parts of a watch exist, and are what they are,

for this purpose. The germ is all and in all, in a kernel of corn considered as seed, because the whole surrounding body of the seed exists for the germ. A man builds a house for himself and family. He and they are all and in all in reference to its construction and arrangement, because it was their wisdom and power which caused it to be what it is, and for them it is to be used. Their will, their pleasure and their business, furnish the true reasons for all its peculiarities. The sun is all and in all in respect to the existence and beauty of the rainbow, because it is so emphatically the cause of the rainbow. Thus Christ is all and in all, for he is the cause of all, and all things are for his use and glory in effecting the purposes of Redemption by the blood of the cross. And hence the true reason of all things must be found in this, their relation to Christ crucified. And the knowledge and acknowledgment of Christ in all things, is the first step in the path of true wisdom. Here man first learns, what he will never in this life, nor in Eternity, have occasion to unlearn. From this centre all rays of knowledge emanate, and to this all true knowledge leads. Here, if anywhere, must human wisdom and Divine meet and harmonize.

"Here hangs all human hope; this nail

Supports the falling universe: this gone, we drop;
Horror receives us, and the dismal wish,
Creation had been smothered in her birth,
That eternal darkness had been its shroud,
And chaos, its grave, undisturbed; chaos,
Less dark, less disordered and less confused,
In her primeval state, than earth disrobed
Of Calvary's light."

When by the power of the Holy Ghost, the heart is regenerated, and Christ is revealed to the eye of faith, and appreciated by the enraptured soul as ALL, and seen to be in all things, then, and not till then, does man discover the true philosophy; then and not till then, is he in any sympathy with the essential nature of things, with the laws by which they are governed, and with the ultimate design which they are to accomplish. When every created thing, animate and inanimate, in heaven, on earth, and under the earth, shall be seen pointing to Calvary, and crying in reason's ear, as well as the ear of faith, "Blessing and honor and glory and power be unto the Lamb," then will they be doing the great work for which they were made, and accomplishing the purpose for which they were by nature chiefly fitted. For thy use, and pleasure, and glory, O Lamb of God! all things are, and were created. Thou art ALL! Whom have I in heaven but Thee? and there is nothing on earth to be desired without Thee.. Thou art above all, in all, and over all, God blessed forever.

We pass to notice.

II. The evidences by which the assertion in the text is sustained. Let it be distinctly understood that we speak, in this connection,

of Christ crucified, revealing by his cross the mystery of godliness, making known thereby to angels and men, the wisdom and love of God, and suggesting therein to all created intelligences, adequate reasons for all things that are, that have been and that are yet to be. And,

First, the view of Christ crucified, given in the whole of the Bible, accords with the idea presented in the text. The Bible, as a whole, is a revelation from God. But what does it reveal! Light? Christ is the Light of the world. Does it reveal truth! Christ is the Truth. Does it reveal the way to Heaven? Christ is the Way! Does it reveal life eternal? Christ is our Life. Christ is all, and in all the Bible. It is most emphatically the revelation of Jesus Christ. Its first lesson to fallen man, and its last, are of Christ crucified. The Old Testament, with all its histories, and prophecies, and sacrifices, simply shows what pains Christ had taken to prepare the world for the sublime wonders of his cross. The Evangelists record his teachings, and the cir cumstances of his death. The Acts and the Epistles record the development of his glory and the progress of his Kingdom. If the Bible be regarded as a history, then Christ crucified is the subject of that history. If it be regarded as a biography, it is the biography of Christ crucified. Is it a narrative? Christ crucified is the Hero of the story. Does it contain doctrines? They are the teachings of Christ. Is it a book of laws? Christ is the Lawgiver. Does it enforce ordinances? These are emblems of Him, who died, and rose, and became to sinners the bread of life. Does the Bible contain promises? Christ is both the substance of what is promised, and the surety that the promise shall not fail. Does it speak of the creation of the world? It was by the power of Christ. Of its government? By Him all things consist. Of its end, when the elements shall melt with fervent heat, and the heavens be rolled together and pass away?. It will be, when Christ as Redeemer has no more use for them. He is the Alpha and Omega, the Beginning and End. Thus the Bible in all its parts, speaks the sentiment of the text, that Christ crucified is

ALL.

Again, secondly, the miracles of Christ, as strongly as his word, confirm and illustrate the truth asserted in the text. The Bible, from the beginning to the end, is but the echo, of his voice, who spake as never man spake. He was mighty in word; nor is He less mighty in deed. The works that He has done bear witness of Him that He is ALL! and indicate the subordination of all things to Himself and to the purposes of his dying love. The dead came forth from their graves at his bidding, to bear witness of Him as mighty to save. Winds and waves cease their commotion in obedience to his mandate. A fish of the sea hastens to bring Him tribute. An untutored colt obediently

bears Him in triumph to Jerusalem. A raven restrains its own appetite to feed his hungry prophet. The heavens pour down their waters, and the fountains of the great deep break up to drown his enemies. Fires descend from heaven to consume the wicked, and the earth opens her mouth to devour the rebellious. The sea retires to make a way for his chosen ones; and windows in heaven are open to give them food; and the solid rock pours out for them rivers of water. The opened eye, that was once blind, rejoices in Him who is the light. The listening ear, once deaf, is gladdened chiefly by the music of his voice. The nimble feet of the lame hasten to do his will. The withered arm is once more stretched out, and lifted up in adoration of his name; and the leper, healed, returns to give Him praise. "The Friend of sinners dies"-and earth's deep foundations shake-the parting veil, the rending rocks, the darkened sun, and a mourning, trembling world, confess the presence of their Maker, and significantly indicate for whom they had been made. Thus, fish, fowl, and animal, the ocean and the land, the solid rock and the flowing stream, the earth and the heavens, the living and the dead, yea life and death and even him who has the power of death, are subject to Christ and virtually confess that he is ALL. Christ as our Redeemer spake and acted, He summoned the heavens and the earth, and all that is in them, as witnesses and cooperating agents, which he had prepared from the beginning for this very purpose, the highest, noblest purpose they ever an

swered.

When

Thirdly, the idea of the text is confirmed by a careful investigation of the analogies of things. Among all classes of birds, there is one of highest flight, the Eagle. Among the finny tribes of the deep, there is one of mightiest form and strength, Leviathan. Among the animals of the forest, there is one of loudest roar, the Lion. Over all the animals of earth, man was made to rule as their lord. In all forms of society, domestic, civil, and religious, there is one exalted by divine appointment above the rest; there is a highest office and an officer to fill it. In natural philosophy, one law, Gravitation, has an importance greater than every other idea which it developes. In moral philosophy, one idea, Love, seems to involve in itself every idea of the whole subject. Of all parts of our physical frames, the head is most important. Of our vital organs, the heart seems all in all. Among the faculties of the mind, none are of so great importance as conscience. Among the elements of christian experience, nothing is so important as Faith. In the heavens, one star differs from another in brightness, but the sun outshines them all. What, we ask, do these analogies teach? All things are found in climateric order, and related to each other, as lower, higher, highest. This is seen when the individuals of a single class are compared with each other; it is seen also, in comparing one en

tire class with another. Every class, and every individual of each class, seems formed by nature, with the arm stretched out, and the finger pointed upward. But the great question is, to what object do they point? A question often asked by the worldly wise and great, and as often unanswered, or answered in such a way as to make darkness darker, and ignorance more profound. But with the Bible open and believed, easily solved by the simplest child. The Lamb of God-behold the Lamb, they cry! He is the Beginning and the End. For Him are all things. He is all, and in all; the first-born of every creature; Head over all things to the church.

Christ is called The Word. In the beginning was the Word. All language is simply a means of transferring the thoughts of one mind into another mind! When God from eternity wished to convey his thoughts to man by language, it was necessary that a language should be created. The chief end answered by what has been created, is evidently the great purpose for which it was made; and since the ideas communicated to man by Christ and of Christ, are infinitely more important than all other ideas that language ever uttered, it is not too much to say, that to answer this purpose by the analogy of its nature and the use of its terms, is the great object for which language was constructed. Thus Christ is the Word, the great idea of all language, the revealer of the counsels of eternity, and of the light of immortality. Every act of our minds in receiving ideas through the medium of language, is only a disciplinary exercise to prepare us, in a more perfect manner, to learn of Christ, the mysteries of his kingdom, and the glory of heaven. Language fails to answer its noblest end, when it utters nothing of Christ crucified, and reflects nothing of the radiance of Him who is the brightness of the Father's glory and the exact image of his person.

But is it in reality to Christ, the crucified one, to whom the analogies of nature point us? That God is revealed in nature's works, and seen in history, is no new thought. This is taught by Natural Theology. But is this all? To divorce the work of creation and providence from the glory of the cross, seems to be the essence of Deism, and a denial of Christianity. Carefully surveying the cross, what do we behold? Vicarious suffering. Voluntary substitution. Sorrows and death freely endured by the innocent, to save from sorrows and death, the guilty. He was wounded for our transgressions, bruised for our iniquities, and by his stripes we are healed. Here is laid the foundation of the great work of mediation. Thus Christ becomes our redemption and salvation. What are the specific analogies that point to this idea? In the nature of the family institution, ordained by God to direct our thoughts, to form and develop our characters, they are daily seen. The sleep of the sick is obtained by the agency of those who give up sleep; rest to the infant, by the