Indeed, in representing Christ as our head, a figure is used, which more strikingly and more comprehensively than any other exhibits him as the Author of all spiritual blessings. Other comparisons intimate that particular gifts and graces are derived from him; but this includes them all. Thus, when he is said to be the foundation on which the Church is built, our absolute dependance on him is intimated; when he is described as a vine, of which his disciples are the branches, we are reminded of the vital influences which he communicates: In like manner, when he is compared to food, of which it is necessary to eat, that our life may be sustained; to raiment, which we must put on, that we may be clothed; to the sun, by which we are enlightened ; to the shadow of a great rock, under which the traveller finds rest and refreshment; these figures intimate the nourishment, the comfort, the light, and the peace, which he communicates to those who receive him. But all these blessings are at once represented by the union of the head with the members.

There is, however, another point of view, in which this intimate and endearing relation is exhibited to us in the New Testament, which is not less striking and important, and which I have more immediately in view, as connected with the reflections of yesterday;—I mean that which suggests to us not only the duties owing by the members to the head; but also the ties by which each member is connected with all the rest. It is on this latter subject that I am at present desirous to fix the attention of my readers.

"As we have many members in one body," says the apostle already alluded to, "and all members have not the same office; so we, being many, are one body in Christ, and every one members one of another." From this analogy, the inspired writer shows the fitness of each individual exercising the peculiar gifts bestowed upon him, so as to promote the interests of the whole.

Romans xii. 4, 5.

They are, for wise purposes, made to differ; and, just as it would not be for the good of the human body, that it should only consist of one kind of member,—that it should, for instance, be all eye, or all ear, or that it should only possess the feet for walking, and not also the hand for labour, and the mouth for nourishment,— so it would not contribute to the perfection or usefulness of the spiritual body, that all the members of which it is composed, should only be endowed with one kind of gift, however important.*

But the argument goes further, and alludes to a remarkable peculiarity in the Divine administration, by which certain graces and endowments are bestowed much more abundantly on some individuals than on others. It is natural to wish that all should be perfect in the virtues and acquirements which belong to the Christian character, or to the particular stations which they occupy, and the various offices which they fill; and doubtless it is our duty to aspire after this perfection. But, whatever may be the case in the world of spirits, it is not intended that the attainment should be actually made in our present imperfect state. It is of importance, therefore, that, while we omit no means which may be within our reach, of rising "to the full stature of perfect men in Christ Jesus," we be peculiarly assiduous in cultivating the particular talent committed to our charge. This the Apostle intimates, when, speaking of the ministers of the Gospel, he says, Having, then, gifts differing according to the grace that is given to us; whether prophecy, let us prophesy according to the proportion of faith; or ministry, let us wait on our ministering; or he that teacheth, on teaching; or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that showeth mercy, with cheerfulness."+ We are bound to regard any peculiar quality or attainment we may pos* See this argument strikingly stated in the 12th chapter of the Epistle to the Corinthians.

Romans xii. 6-8.

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sess, as bestowed upon us for the express purpose of enabling us to exercise a particular department in the body of which we are members; and, just as the very form, position, and mechanism of the hand or the foot points out its peculiar office in the human frame, so the characteristic constitution of our mind, and the special powers which it possesses, as well as the station and relations in which it has pleased Providence to place us, ought to be regarded by us as distinct indications of the peculiar duties which he requires us to perform. While we "covet earnestly the best gifts," we must not neglect to cultivate the "gift which is in us."

In the performance of these duties, we should ever keep in mind the peculiar relation in which we stand to each other, as members of the same body. It is a relation at once intimate and endearing, and must, if properly appreciated, lead to the kindliest union and sympathy. "No man," says the Scripture, “ever yet hated his own flesh, but nourisheth and cherisheth it." If we were but to realize to our minds the sentiments and obligations which this analogy implies, a most important progress would at once be made in that principle of Christian love, which is declared to be the "end of the commandment," and "the bond of perfectness." "The eye cannot say unto the hand, I have no need of thee, nor again the head to the feet, 1 have no need of you. Nay, much more those members of the body, which seem to be more feeble, are necessary; and those members of the body which we think to be less honourable, upon these we bestow more abundant honour, and our uncomely parts have more abundant comeliness. For our comely parts have no need: but God hath tempered the body together, having given more abundant honour to that part which lacked: that there should be no schism in the body; but that 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 honoured, all the members rejoice with it."

There are some very weighty considerations involved in this beautiful figure, as followed out by the inspired author. If we apply it to the various ranks of society, they are all placed on an equal footing as regards the obligation of Christian love. To the one, indeed, is assigned a more extensive and more important sphere of duty than the other; but the king and the beggar are but different members of the same body, and are therefore united together by a band which places them in the same relation to their Spiritual Head, and on the same terms as regards each other. If we apply it to diversity of talents and endowments, the wise and the simple, the learned and the ignorant, the uncivilized and those who are surrounded with all the lights of knowledge and of science, have no reason either to presume or be discouraged on account of these differences. It may be said of them, as of those who occupy different stations in society, they are but different members of the same body; and as, in the sight of their Divine Head, they are only strong or feeble, honourable or dishonourable, in proportion to the manner in which they fulfil the office assigned to them, whatever that may be, in the very same light ought they to be regarded by their fellow members.

This view brings us to a proper understanding of the relation in which Christians stand towards each other, and annihilates all those worldly distinctions, by which mankind are separated from each other in society. It is necessary that these distinctions should exist. Such is the wise decree of Providence ; but it is not necessary -it is altogether improper-that they should mutually alienate fellow Christians. In the presence of our Great Head, every earthly distinction should be laid aside; and we should meet in his temple below, standing on the same level, with regard to one another, which we are destined to occupy in his temple above.

FOURTH WEEK-MONDAY.

HUMAN FOOD.-ITS SUPPLY NOT INADEQUATE.

Ir the principle of the geometrical multiplication of the human race be not altogether false in theory, it has assuredly never been realized in actual experience. In looking at the actual condition of the world, in relation to food, at different periods of the human history, we do certainly find that the immense power of reproduction has always been an important element in the question ; but it is far from having been the sole element. The whole complicated framework of society would require to be taken into consideration, before it could be possible to solve the problem. The habits and manners of the community, their modes of thinking, their moral condition, and intellectual pursuits,—their ideas of comfort, and their views of happiness,-all tend to modify the tendency to multiply the species, as well as the necessity of possessing the means of subsistence. There can be no doubt, indeed, that, in reference to all these circumstances, this necessity is a powerful modifying and constraining principle; and that there is not one of them which would not be most materially affected, if that necessity did not exist. It might be curious, but would not be very profitable, to speculate on the probable state of human society, were the stimulus to exertion removed, which the demands of food constantly supply. It is, however, of greater importance to our present argument, to inquire to what extent it is true that the population actually exceeds the means of comfortable subsistence.

There are some curious speculations in the recent volume of Turner's Sacred History of the World, from which I extract the following facts and reasonings, bearing directly on this subject.