means; they lay hands upon him, conduct him through a mock trial, lead him forth to Calvary, and through his quivering hands and feet drive nails; and thus crucify him on the accursed tree. But in all this, men were but one party; in heaven there was another. In apprehending, condemning, and executing Christ, the Jews pretended to be actuated by religious feeling, and to be seeking the glory of God; they ostentatiously pretended that their behaviour was intended to render God service. And true enough, their conduct was of service to the Almighty, though in a totally different sense from what they supposed. They hypocritically cloaked their inveterate hatred under the pretence of loyalty to the Most High. The fact is, they wished to put Jesus to death, and in order to pacify and bribe their consciences, they deceitfully saddled their infamous procedure upon an assumed reverence and affection for God. But while they were thus blindly, yet voluntarily, acting, the Supreme Governor was restraining their wrath, and bringing good out of evil. He took advantage, so to speak, of their wickedness, to further his own. purposes of mercy and salvation. As Peter said to his countrymen on the memorable Pentecost," Jesus of Nazareth, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain." We now come to the question, Why was he crucified? Why did he expire upon the cross? He died, not to originate love in the bosom of the eternal towards the family of man, but to produce love in the heart of men toward him. Jesus died, not to make the Father willing to receive and embrace the returning prodigal, but to make a way by which men might return to the family and service of him, who is worthy of the homage and obedience of his intelligent offspring. Jesus died, not to create a heaven of immortal grandeur and unclouded felicity, but to put it in the power of the fallen to regain the paradise they have lost. He died, that God might, in harmony with his govermental dignity, and without infringing upon his govermental prerogatives, pardon those who confess their error and confide in his grace. He ¦ died, to declare, to prove, to demonstrate the love of God, so that sinners might be inspired with glowing gratitude, and have implanted within their bosoms a motive of such imperial potency, as would induce them to hate evil and love good. Christ died that he might make the salvation of mankind sinners a possibility-that he might remove by his atonement every legal hindrance which prevented their reconciliation to the Monarch of the skies. He died that we might rise to holiness, to heaven, and to God. He died that he might deliver those, who through fear of death were all their lifetime subject to bondage; yes, that he might pluck as brands from the burning those who are thoughtlessly treading upon the brink of everlasting woe, and about to make their descent to the regions of misery, remorse, and despair. London. JAMES MALCOLM. THE CHURCH OF GOD. No. III. ALL Societies properly organised have not only a basis, but a head, chief or governor. Without these society could not be controlledlaws could not be enforced-nor members urged to obey. The head of the family is the father of the nation the sovereign-of the federal States the President; all the tribes of men have their chiefs, princes, or rulers. The Church of God is a society of persons, pardoned, justified, adopted, sanctified, and saved, having none but Christ as their Sovereign, Ruler, Lord, or Head. 'God hath put all things under his feet, and given him to be the HEAD Over all things to the Church.' 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.' 'But I would have you know that the head of every man is Christ; and the head of the woman, the man; and the head of Christ, God.' 'Be not ye called rabbi: for one is your Master, even Christ; and all ye are brethren.' And he is the HEAD of the body, the Church: who is the beginning, the first born from the dead; that among all he might have the pre-eminence.' God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth' All power is given unto Me in heaven and in earth. Go ye therefore and disciple all nations, baptizing them into the name of the Father, and of the Son, and of the Holy Spirit; teaching them to observe all things whatsoever I have commanded you: and lo I am with you alway, even unto the end of the world. Amen.' These and kindred passages of Scripture teach the supremacy of Christ in the Church of God. Now, as the headship of Christ is a doctrine prominent in Scripture— admitted by all to be cardinal, yet the glory, the significance, the power of which are understood and realised by comparatively few; and as we are convinced that a scriptural apprehension and consequent appreciation of it are pre-eminently essential to the spirituality, peace, unity, prosperity, and unreserved obedience of the Church of God, we beg liberty to direct attention to the following points in connection with the subject: I. The Church has a Divine Head. It is the temple of the living God, a community governed by divine laws, and is in spiritual subjection to one divine living head, Christ Jesus. This, while held as a theory-taught as part of theology-having a place in Church standards and standing conspicuous among the beliefs' of the 'Evangelical Alliance,' is nevertheless as a fact generally most practically ignored. In one community the Pope is head, in others the Queen, the Premier, the Bishops, and the Parliament are the chiefs. They bestow the appointments, livings, ministers; make laws and enforce them; govern by their assumed power, and rule as lords over the heritage. This gross error, to a greater or less extent, is followed by all the sects which submit to human legislation. To give laws is to assume headship. No human being, however enlightened, influential, or pious, can assume the headship of the Church and not sin, for it is a divine body, and has one Head-and that divine, the Lord Jesus Christ. II. Christ is Head of the Church by God's appointment. The Foundation of the Church was laid by God in Christ, and he is Head of the body by God's appointment. God prepared for Christ a body, that he might die for our sins-and he has prepared for him a throne, that he might be Head of the Church. As Mediator, God hath committed all things into his hand. The government of the universe is under his control. The minute and the vast-the insect and the angel-all matter and all mind are beneath the power of Christ. Thou hast put all things under him.' 'Sit on my right hand until I make thine enemies thy footstool.' The stone which the builders refused is become the head of the corner.' This is the Lord's doing; it is marvellous in our eyes.' 'Also, I will make him my first-born, higher than the kings of the earth.' Though the world received him not-but despised, rejected, and crucified himyet God raised him from the dead, to sit at his own right hand as Head over all, for his body, the Church. III. Christ, as the Head of the Church, must govern it. As man's power to rule his body, and his right to keep all the members in subjection, is in his head-reason being there; so the power, right, and ability to govern the Church, is found in Christ, its Head. We overlook not the fact of office-bearers in the Church, and that these have the right to rule. 'Obey them that have the rule over you, and submit yourselves.' But the duty of such is evidently not to set aside laws given by Christ, and never yet repealed; nor yet to change the ordinances, nor enact new rules; but to see faithfully obeyed all laws and institutions given by the Supreme living Head. Paul himself could say, 'Keep the ordinances as I delivered them unto you,' because he could add, 'For I have received of the Lord that which also I delivered unto you.' What he enjoined upon the churches he received from the Lord, as also his authority to enjoin obedience: but his love and veneration for Christ and his institutions, prevented him, as a faithful servant, from giving any new law, or withholding that which he had received from him. If societies-associationspresbyteries-synods-councils-convocations, were to obey Paul in not giving new laws, nor changing old ones; but in keeping the ordinances as we have received them from the apostle, and so to allow Christ to govern the Church, anarchy would cease-numerous rites would vanish-books would be burned-opinions would be swept away-bigotry would soon be unknown-isms' would lose their charm-the saints would flock to one standard-fight under one captain-and obey the one great governor Christ Jesus. The losing of this idea has been the multiplication of sects, and the enthronement of ten thousand usurpers. What must be done? Let every one who knows and loves Christ, determine to be subject to him. Let Christ rule the heart-the spirit-the tongue-the action. Let Christ govern in the family, the market, and the assembly. Christ to Rule is the desideratum of the age. Evidence is seen in the confusion-the sects-the pride, and worldliness of mostly all the denominations. If we have not a Christ in person to rule, let the New Testament in which his laws are found, guide us till he comes, and so shall he be with us till the end of this age. Let him walk among us as among the seven golden candlesticks. Bright days for the Church, when Christ is thus really recognised as the Head. IV. In the name of Christ alone is the Church to assemble and to act. In the name of the Sovereign of these realms the Court and the Parliament are convened: and so in the name of Jesus the Church gathers and acts. 'Where two or three are gathered together in my name.' 'In the name of our Lord Jesus Christ, when ye are gathered together, with the power of our Lord Jesus Christ." 'Whatever you do, do all in the name of the Lord Jesus.' In thus meeting and proceeding the headship of Christ is practically recognised, and his presence, sanction, blessing, and power, are enjoyed; while to convene and proceed under other names, whether of sects, countries, or opinions, as is everywhere common, is a flagrant outrage upon the Christian profession, and a shameless denial of the authority of Christ. The moral, the spiritual power and influence of Christ's blessed name, can only be enjoyed where that name is recognised. It is only as we meet in the name-by the authority of Christ, that we can realise his promise: Lo I am with you-I am in the midst. V. Christ as the Head appoints his ministers for the Church. At present there are murmurings among the functionaries at the series of ecclesiastical appointments which the Premier has lately made; they petition the Queen, the Houses of Parliament and convocation, either to alter the present system of appointing Bishops, or to take the power of appointment out of the hands of the Premier altogether. If in other things they are in error, in this they are right, for no power on earth can appoint ministers for the Church, without assuming the prerogative of Christ himself. Jesus called the twelve, endowed them with power-sent them forth to preach the gospel, and to heal the sick. Afterwards the Lord appointed other seventy also, and sent them two and two before his face into every city. The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that He would send forth Labourers into his harvest.' 'Christ sent me to preach the gospel.' 'Paul an apostle, not of men, neither by man, but by Jesus Christ, and God the Father.' And He gave some apostles; and some prophets; and some evangelists; and some pastors and teachers; for the perfecting of the saints for the work of the ministry, for the edifying of the body of Christ.' One grand reason for the present state of the world we believe is, ministers are college made, men appoint of ed, not called, nor sent nor appointed by Christ himself. Let us look to Christ for our ministers, and be sure that they are appointed by him; and ere long we shall see a class of men raised up, full of intelligence, energy, and living moral power: men who will, as of old, turn the world upside down- -move the stagnant waters indifference breathe new life upon the dry bones. Through them we should see converts flocking to Christ as doves to their windows, and pernicious doctrines and false views exorcised from the minds of men like evil spirits in the infant days of Christianity. Oh that we saw men like those who were beheaded for the witness of Jesus, then would the moral waste blossom as the rose. This, too, is a great want, a Christ appointed ministry. Be it ours ever thus practically to recognise the headship of Christ. Berwick. W. L. Poetry. SERMON AND TEXT. A SERMON from a parson fell, This may seem strange to some, no doubt, But 'tis not so to me; For text and sermon oft fall out, And sadly disagree. Family Herald. The Cloud of Witnesses. OUT AND OUT VOLUNTARYISM.-The great principle of willinghood, of which we hear so much, is broken not by a compulsory system alone, but by every plan that substitutes any other motive whatever for the one sole impulse which the New Testament recognises as the spring of all Christian actions, and of money-giving as one of these-Christ's love swaying the soul, and Christ's Spirit in us moving the life.-The Freeman. DIAMETRIC OPPOSITION.-On that principle, so misunderstood and so mouthed now-a-days that it can scarcely fail to be misunderstood, iwe would fain see all our churches acting in their whole pecuniary arrangements; and we cannot but regard pew-rents, fixed salaries, guarantees, bargainings, and all the other accompaniments of our usual plan, as diametrically opposed to the true practice. Do they not introduce a mere commercial element into what should be emphatically a spiritual act? Does not a man hire his pew and pay for it, and think that 'we give our minister so-and-so' with very much the same feeling as he hires his house and pays his clerks? The fact is, that we depend on two different principles to raise money— we trust the scriptural one partially, but we fancy it wants supplementing with the worldly one. Only, as is always the case, the |