troversy with the tremendous power that sways the sceptre of the universe, he will delight to think of Christ, who has appeased and turned away that wrath and settled the controversy and made that power placable and friendly, as the propitiation for sin. In this connexion it is a sweet word; O, a very sweet word. Now while neither of these emotions excludes the rest, though in the ascendant when relief comes, propitiation in a general view seems to be the capital element in the work of Christ. That burning flood of divine wrath which was destined to sweep our whole apostate race into the gulf of eternal woe, the Lord Jesus Christ arrested in his own person, and suffered the fiery vengeance due to their guilt.

But let us take a more comprehensive view of our subject. Our blessed Savior says to Nicodemus, "God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." In this declaration we bave presented to us three parties interested in the work of human salvation. There is a fourth, indeed, deeply concerned in the work, even the Holy Spirit, whose peculiar prerogative it is to make efficacious the provisions and secure the consummation of the divine design. Let us briefly consider the Gospel in its relation to these three parties. We see it originated in the love of God,-in the yearnings of his heart after his apostate and rebellious creatures. I have read of some one, who denominated the gospel of John "the heart of Jesus." The whole gospel may be termed the heart of God. It is the channel through which the full tide of His fathomless love flows to our wretched race. "God is love." The gospel is all love, love too in its most affecting manifestations. We measure the strength of affection, not by the value of the favor bestowed, but by the sacrifice made,—the cost incurred voluntarily to procure the favor. If we apply this rule of estimating to the divine compassion, our imagination is at fault in its attempt to form any conception of its unfathomable depths and of its absolute boundlessness. God himself could make no costlier sacrifice than he has, in giving his only begotten and well-beloved Son to be a propitiation for the sins of men. We have seen to what he was given up. I know not why we should not be more deeply affected than we ordinarily are by the inspired expressions on this subject. They are overwhelmingly touching, and indicate an extreme soreness of trial on the part of God the Father in letting loose the fury of his indignation on the innocent head of the Son of his love.

"Thou most indulgent, most tremendous Power,

Still more tremendous for thy wondrous love,
How our hearts tremble at thy love immense;

The ransom was paid down,-the fund of heaven,
Heaven's inexhaustible, exhausted fund."

It is true, the Son was to be indemnified for it all by an exceeding weight of glory; but the prospect of this would only sustain him in the endurance, it could not assuage the actual suffering. The divine purpose of mercy was consummated by the Son in his own person. The whole burden of accomplishment rested upon him. When he travailed in the greatness of his strength for a world's redemption, he had none to help. He embraced our nature and passed with it through the fiery furnace of God's intensest wrath, and by that act established an everlasting identity of nature and interest with redeemed humanity. In this view Christ is himself the gospel. To preach the gospel is to preach Christ, not as an example, but Christ as the propitiation, Christ as the Lamb of God, "on whom were laid the iniquities of us all, and by whose stripes we are

healed." This work is a finished work. No created being was competent to assist him in its execution. But now in its perfection it is freely offered to the acceptance of all who desire to avail themselves of its saving efficacy. This is done by a simple act of faith. Infinite as was the price of redemption, it is freely offered to every sincere penitent among the children of men. Faith in the atoning blood of Christ is the characteristic fact in the believer's experience. His experience is not worth any thing if this prime element be wanting. (To be continued.)

NATURE AND DESIGN OF A CHRISTIAN CHURCH.

The following remarks on the nature and design of a Christian church, are part of an address delivered by the Rev. E. C. Lord, on the occasion of organizing the 1st Baptist church at Ningpo, Oct. 31, 1847. After a few introductory paragraphs, suggested by the object and circumstances of their assembling together, Mr. Lord endeavors to impart to his brethren a just conception of the privileges and responsibilities which they were about to assume.

The question has been often asked, but very differently answered, What is a Christian church? This term, so frequently used in the scriptures, is sometimes employed to designate the whole body of true Christians, or "all the elect of God, of what nation soever, from the beginning to the end of the world." This church is purely a spiritual body, a community bound together by no ties of confederation,—acknowledging no head but Christ; and amenable to no tribunal but his. This church can have no officers and no ordinances. But the term church is commonly employed in a much more restricted sense, denoting, as expressed in the "Summary of Doctrine" to be made the basis of our union and organization, “a company of baptized believers in Christ voluntarily associated in covenant relation, for the purpose of sustaining the Christian ordinances in their purity; of supporting among themselves the public worship of God; of spreading the gospel throughout the world; and of watching over each other for their spiritual welfare." Any number of baptized believers, however small or great, uniting upon these principles and for these objects, constitute a Christian church. This church, it will be seen, differs in very many respects from the one before mentioned. That church can embrace noue but true believers, this may embrace many who are believers only in profession. The members of that body are united only by a common Head, and common faith, and a common object; but the members of this, in addition to these, have other bonds of union. The members of that body are amenable to none but Christ, but the members of this are amenable also to one another. That church can have no officers and no ordinances; but this has both. But while these churches have many points of difference they have this in common,-they have one Head, and that Head is Christ.

The expression, that Christ is the Head of the church, is a scriptural expression, and implies that he is its author, its lawgiver, its ruler, and its savior. Now if Christ sustains all these relations to the church, (and if he does not, the expression has no meaning,) there is left in it no room for human legislation, or for the introduction of human rites and human ceremonies. The complaint so

frequently brought against us, for making our terms of communion too close, is as unreasonable as it is unjust. So far from making them too close, we do not make them at all. We have no right to do this. He who is the Head of the church, alone has authority to give it laws, and to fix its regulations. It is left for us only to see that these are strictly observed. Whoever, therefore, complies with these laws and regulations, and claims admittance into, and fellowship with, a church of Christ, claims what no man or body of men have a right to deny him. While, on the other hand, he who claims these privileges without complying with these regulations, claims what no man or body of men has a right to give. In human institutions men have a right to legislate. They can fix their own terms of admission and exclusion. They can make, alter, or abolish regulations as they may from time to time deem necessary for the accomplishment of their object. But not so in the church of Christ. Her code of laws has been written and sealed with blood. They need no amendment. They can never admit any. Had the teachers of religion been content to occupy the stations assigned them by their Master,-" But he that is greatest ainong you shall be your servant,”—how many dark and woful days had been spared the church of Christ! But the assumption of power and prerogatives on the part of the ministry and rulers has well nigh proved her ruin. But they who have done all this are only those who have dared to depart from the simple, but authoritative commands of Christ. Let the teachings of Christ and the Apostles be adhered to, and all is well. But if these are departed from, even though it may seem in a small degree, our talisman is gone,-we know not how soon we shall plunge into darkness and ruin. God grant that the church which we may this day constitute, may be preserved from such a fearful destiny.

In the Summary above alluded to, is stated also the design or object of a Christian church. It is to maintain the Christian ordinances in their purity; to support among themselves the public worship of God; to spread the gospel throughout the world; and to watch over each other for their spiritual welfare. The ordinances which Christ has given to his church are two,-Baptism and the Lord's Supper. The utility of these ordinances the Christian surely, who has been permitted to enjoy them, cannot have failed to observe in his own experience. While the one has been to him the witnessing of a good confession, the answering of a good conscience towards God, and the opening of the door to all the privileges of the house of God; the other has been the frequent remembrancer of his departed Lord. It is in this latter ordinance, when these divinely appointed symbols are before him, that the Christian is more deeply affected with the view of the sufferings of Christ and the matchlessness of that love which constrained him. It is here that he is enabled to see, as perhaps he can nowhere else see, the appalling nature of sin. And it is here that he sees the strongest pledges of his hopes. But it is not to the Christian alone that these ordinances are useful. To the careless sinner they are often made the means of salvation. How important, therefore, since these ordinances have been established and set apart for such high and sacred purposes, that they should be preserved? and not only that they should be preserved, but that they should be preserved in their purity? Why should "the gold become dim ;" why should "the fine gold be changed?" But however useful these ordinances may be, whether to the Christian in keeping alive and fanning the flame of his piety, or to the sinner in awakening and leading him to Christ, yet it is neither nor all of these circumstances that make them obligatory. Their obligation

rests upon higher authority,-the command of Christ. Were it not for the divine sanction, these ordinances would be of no authority. And not only so, but they would be profane,—of the same class with the pagan rites which we are compelled to witness with so much pain and disgust. While, therefore, upon the one hand we would not fail to note the utility of the ordinances which Christ has given us, we should, on the other, be careful not to mistake the source of their obligation; for if we do not mistake, very much of their misapprehension and perversion is attributable to this error.

The public worship of God seems to have been a very prominent and important object both under the legal and the gospel dispensations. It is true that public worship under these dispensations had formulas, which in some respects were very different. Yet it is not to be considered as two institutions, but as one, and, in all that is essential, the same. The latter is a continuation of the former, with such modifications of form only as are required by the more advanced state of the kingdom of God. Under the law this worship was enjoined and enforced by Jehovah in the most solemn and impressive manner. Under the gospel it has the same sanction, not only because none of the divine precepts by which it was originally enjoined, except such as relate to its outward forms, have been repealed, but because all these solemn precepts are again and constantly reiterated in the very spirit and framework of Christianity. It has furthermore the high sanction of Christ and his Apostles. "The ends of the institution of public worship," it has been well remarked, "are of such obvious importance, that it must ever be considered as one of the most condescending and gracious dispensations of God to man. By this his church confesses his name before the world; by this the public teaching of his word is associated with acts calculated to affect the mind with that solemnity which is the best preparation for hearing it to edification. It is thus that the ignorant and the vicious are collected together, and instructed and warned; the invitations of mercy are published to the guilty, and the sorrowful and afflicted are comforted. In these assemblies God by his Holy Spirit diffuses his vital and sanctifying influence, and takes the devout into a fellowship with himself, from which they derive strength to do and to suffer his will in the various scenes of life, whilst he there affords them a foretaste of the deep and hallowed pleasures which are reserved for them at his right hand for evermore. Prayers and intercessions are offered for national and public interests; and whilst the benefit of these exercises descends upon a country, all are kept sensible of the dependence of every public and personal interest upon God. Praise calls forth the grateful emotions, and gives cheerfulness to piety; and that instruction in righteousness which is so perpetually repeated, diffuses the principles of morality and religion throughout society; enlightens and gives activity to conscience; raises the standard of morals; attaches shame to vice, and praise to virtue; and thus exerts a powerfully purifying influence upon mankind."

The spreading of the gospel throughout the world we have reason to believe was one of the principal objects which our Savior had in view in the constitution of the Christian church. His last solemn injunction, "Go ye into all the world and preach the gospel to every creature," is not to be regarded as addressed exclusively to the Apostles and their successors in the ministry. This command involves a work in which all Christians have an interest, and in the performance of which they must share a mutual responsibility. If there were any doubt in regard to this, the question might easily be settled by a reference to the history of the church, at least if we acknowledge that God ever speaks

in the voice of mercies and judgments. For we find that so far as the church, has acknowledged this claim upon her, and has labored faithfully to meet its obligation, so far she has enjoyed the divine favor; and in so far as she has failed to do this, so far she has experienced the divine displeasure.

But admitting that the command of Christ, to give the gospel to all nations, is obligatory upon all his disciples, it may be still asked, whether, by laboring in their individual and separate capacity, they cannot discharge this obligation? To this it must be answered, most assuredly not. The command is not given to them as individuals, but as a community,―a Christian brotherhood,—a church. It is true, that in their individual capacity Christians might do something towards spreading the gospel. They might seize the torch of divine truth and scatter here and there a feeble ray. But their efforts would be weak and fluctuating. In this way but little could be accomplished. Indeed this is too obvious to need proof or illustration. It was once, but it is no longer, a question among evangelical and enlightened churches, whether it is their duty to labor to spread the gospel throughout the world. The duty is now admitted. The commission of Christ is received.

But we may still ask, is its nature fully comprehended? are its claims sufficiently felt? It might be humiliating to confess that they are not. But these are questions which, had we a voice that could be heard, we would earnestly press even upon the most enlightened and efficient churches. At least we would not fail to press them upon ourselves. It is true, we have heard the voice of our Savior saying, "Go ye into all the world and preach the gospel to every creature." We had pleasant and happy homes, we had kindred and friends whom we tenderly loved; and these we did not refuse to forsake. We saw before us privations, trials and danger; and these we have not refused to endure. And now it might seem to some, that, having to make sacrifices like these, we have but little more to make,—that but little now is required of us except the mere expenditure of our time and strength in the service upon which we have entered,-and that the few comforts that flow to us now in our rugged and solitary way we are at liberty to enjoy without any care or anxiety in regard thereto. But although this is a matter in regard to which others may not judge us, is it not one in regard to which we are required to judge ourselves? The disciples of Christ are required not only to consecrate themselves to his service; they are required to consecrate their all. Not that I mean to say, that it is required of all Christians, or of any Christian, that he should devote himself and his possessions exclusively to the support and propagation of Christianity. But I do mean to say, that Christians,—that every Christian is accountable both for the use that he makes of himself and of whatever he possesses; and that the missionary abroad can no more free himself from this accountability than the Christian pastor or the lay brother at home. It may be urged that missionaries generally possess but little of this world's goods, and, therefore, they are able to bestow but little except their personal efforts for the spread of the gospel. But this is no objection to what we urge. As it is required of others according to what they have and not according to what they have not, so it is required of them. But I need not add. While we from the high place we are permitted to occupy see so many of our brethren and sisters at home in their deep poverty abounding in liberality,—giving freely from their scanty store, we surely have not a heart to withhold from ours. With them we will "remember the words of the Lord Jesus, how he said, it is more blessed to give than to receive."