: meant? Why, God's children, who are plagued with a body of sin and death-the Adam nature; none others. And of them it is said, "If any man sin we have an Advocate." No matter what his sin may be because we see here that the advocacy and propitiation of Christ has for its extent all sin "The blood of Jesus Christ cleanseth from all sin." Therefore, if the future sins of God's people be not pardoned, as well as the past sins, then is He not the Saviour spoken of in the word of God? Every sin in its aggregate and particular is laid upon Christ. "I have blotted out, as a thick cloud, thy sin." Name me one He has not. "And, as a cloud, thy sin." It is not a work to be done, but a work done. And this comprehends all sin, as to its pardon, though sin still exists in its being. Sin is ever in the thoughts, the will, the conscience, the affections, the mind, and enters into the whole man; and all this beside and apart from what is called wilful sin. And, after all, perhaps, no sin overtakes a child of God, but the will is more or less concerned. "With the mind I serve the law of God, but with the flesh the law of sin." This sinning with the unrenewed will is very different to the sin spoken of in Heb. x., which is apostasy, a casting off Christ as the way of salvation; and the apostle in that chapter deals with the Hebrews as professors, and declares, if you wilfully reject Christ, then there is no way of salvation for you: there is no other sacrifice for your sin and, if you cast away Christ, there is no hope for you, nothing but a fearful looking for of judgment. Thus, then, we have considered the case supposed, which extends to all sin. Not to delay longer here, for we are all guilty, and therefore may gladly hasten to another point-the remedy provided; which lies in the advocacy and propitiation of Jesus Christ: and we may notice the Person of the Advocate, Jesus Christ the righteous, the Holy One who inhabiteth eternity, the righteous God, the just One; He whose righteousness is the righteousness of God, His holiness the holiness of God, whose attributes are the attributes of God; and yet He made Himself of no reputation, took upon Him the form of a servant, yet was equal with God; so then He only took His own in asserting His equality with God. He was in His nature the spotless Lamb of God, like the Lamb ordained for the sacrifice. Christ was so perfect, that when Satan came he found nothing in Him. See Heb. ix. 27. "Such an high priest became us." was just suited to us, and fitted for us; nothing more or less than Jesus Christ, God incarnate. Now, if He were not essential Deity, He would not be suitable and adapted to you, or able to fulfil the office of a high priest for you. No, but being Jesus Christ the Righteous, therefore is He the Lord our Righteousness; and the Church is righteous in Him. Christ being made sin, "that His people might be made the righteousness of God in Him;" and so He is the hope of sinners, and no other Christ will suit a sinner. An Arian's christ or a Socinian's christ will never do for a poor convinced sinner. Now let us look at Christ in His advocacy. The office of the high priest was to enter once a year into the holy of holies, not without blood; and, blessed be God, not without something else, the names of all the Israel of God upon his breast. When he took in the blood of the goat, he took all the names in too. Ah, have you learnt that your name is wrapped up in Christ's very heart-strings, and that with His blood He takes in your name, and presents it to God? Why, this is the message of the Gospel. But it is not enough to know that Jesus shed His blood for sinners. No, you want a token that He shed His blood for your sin. Oh, what news is this to a poor guilt-stricken sinner, to hear and realize that Christ shed His blood for His sin; to R R Yes, know His sin was atoned for by that blood. Now the high priest was to take into the holy of holies the blood of the goat; and Jesus is in this figure pleased to represent His suretyship. Here we view Him as under the curse, a type of the wicked, the cursed, which the goat signified. "He shall divide the sheep from the goats, and say to them on His left hand, Depart, ye cursed." Here was the doom on the goats, and in this type we see Jesus made a curse for us, and dealt with as a sinner; and His blood which was shed was to be taken without the camp, as one unworthy of a place in the camp of Israel. But the blood was to be carried into the heavens above, and there to be presented for the whole Israel of God, whose names are written in the Lamb's book of life; all that the Father everlastingly loved. Now, my dear friends, there are those who would tell you that God's people are not the Israel of God—a great mistake. Now I hope some of you have got a blessed testimony in your souls about these things, and that what is said of literal Israel belongs spiritually to all the Israel of God. At all events you know this, that the Church of God is His body, and that all things are for the Church, of which literal Israel was the type and representation; and that nothing can be more blessed than the state the believer is brought into by being one with Christ, which the holy of holies set forth. Oh, may you find you are of that Church where the Lord resides, and is ever looking, and so realize you are of the true Israel, concerning which the Lord declared, "Say unto Zion, Thy God reigneth." Oh that the Holy Spirit may anoint thine eyes, and touch thy heart, and give thee to see the blood shed, and peace made by Christ the glorious Immanuel, God with us. Here we have the true Advocate in the sacrifice of the goat, and the names of the Israel for whom the blood was shed, and to whom it was to be efficacious. As it is written, "He sent redemption unto His people." "In the transgression of my people was He stricken." This shows out redemption in its particularity and speciality, and God's people must be brought to say, "He is mine;" and short of this you should never be satisfied. We notice, next, the persons with whom it is made-with the Father, the everlasting Father, an unchangeable Father; such as He was before all worlds, such as He will be for ever: the same yesterday, today, and for ever. Well, then, say you, what need for an advocate with such a Father, who is unchangeable, and out of whose love sprang redemption; who was everlastingly favourable to His people? Therefore where was the necessity for an advocate with such a Father? Now, doubtless, some of you are ready with an answer. Says this Father, My laws have been broken, my justice has been offended, and reparation must be made. My heart is ever the same toward my Israel—my Ephraim (and I hope some of you have learnt to subscribe yourselves by that name); but they have made a breach, and it must be healed: I must be just and holy in carrying out my purposes towards them. Mercy and truth must kiss each other, and I must be just while I am justifying the ungodly; so my justice must be appeased. Thence the necessity of an advocate between the Church and God, that justice can lay hands upon, and take full satisfaction for all demands. In Jesus we see all brought into harmony, and every attribute satisfied and honoured in His person and by His work; so that salvation is effected in a just and upright way. What greater satisfaction could be made to a broken law than the sacrifice of Him who filled the throne of Omnipotence; yea, the Lamb in the midst of the throne, the Lamb of God, and God the Lamb. J. A. W. SONGS IN THE NIGHT. [We subjoin the two later songs of our dear aged correspondent, E. B. M., of Birmingham. She speaks in her recent letter of feeling the infirmities of age creeping on apace, and of "the grasshopper becoming a burden;" at the same time she testifies, with a warm and grateful heart, of Divine faithfulness and love and mercy. Our readers will serve her and greatly oblige us, by sending for the leaflets to enclose in letters. By this simple means our dear sister has been much holpen and encouraged in her declining years. She will soon sing her last song on earth, and begin her triumphant and eternal song above, where "No groans shall mingle with the songs "CAST DOWN, BUT NOT DE STROYED." THOU Guide of the comfortless heart! And banish this gloom of the night. Unfetter my spirit in prayer. I long to rejoice in Thy light, And fill with confusion and shame; And I am encumber'd with care. Oh, let me be joyful in Thee, For Thou art the hope of my heart, To whom but Thyself can I flee, When earthly enjoyments depart ? Thy presence can banish my fears, And fill me with gladness and peace, And cause this rebellion to cease. And bid the accuser depart. REAPING JOY. -ED.] OH, the heights and depths of glory While the tempest roars around me, In Thy loving faithful care, Tribulation oft besets me- For by faith alone I stand; In the dark and cloudy day, That Thy arm will be my stay. Yes, Thy loving hand will help me, Thou wilt be my strength and stay To the bright and coming day: To be had post-free of Mrs. Moens, 47, Bath Row, Birmingham, 6d. per doz. God takes them and throws them into a fiery furnace that burns off their bonds (Dan. iii. 25). They are loose, walking in the midst of the fire. ANTINOMIANISM. MANY are labouring under the thought that the doctrines of grace have a licentious tendency; which thought has been confirmed by the harsh epithets affixed to the lovers of truth by the enemies of Christ (who by good words and fair speeches deceive the hearts of the simple), and some believers are afraid of indulging sentiments of so dishonouring a character as Antinomianism certainly is, in the common acceptation of the word. The term Antinomian being derived from two Greek words, Anti against, Nomos a law, I am inclined to think that my apprehension of the same is correct, when I say, a real Antinomian is one who is taught of God to look away from the law of works; and to love a full, free and everlasting salvation, originating in eternal union to Christ, established by covenant settlement in Christ, flowing through the heart of Christ, brought by the hands of the Spirit into the soul, and springing up into everlasting life, leads the possessor to certain glory. This being in my apprehension an Antinomian, I am bold to say, There are none but Antinomians in heaven. On the other hand, if Antinomianism is, "Continuing in sin that grace may abound," I deprecate the sentiment as abominable in the extreme. Libertinism, not Antinomianism, is the right name for such horrid doctrine as this. Nor can I think that any man living and dying an Antinomian in this latter sense of the word can enter the kingdom of God. As there is neither chance, contingency, nor conditionality in New Testament truths, but all are yea and amen in Christ Jesus the covenant Head of the Church, so that Gospel which contains either is not of God. And as Christ has commanded the Gospel to be preached to every creature, so obedience to this command honours Christ; whereas offering the Gospel dishonours Him. Some persons may think there is no real difference between offering and preaching the Gospel, but there certainly is. Offering Christ to men is setting man above Christ; preaching Christ to men is giving Him the glory due to His holy name. Though the moral duties of the creature are not superseded by the work of our excellent Immanuel, yet they may be performed without any saving interest in Him; and, at the same time the saints of God find it to be not their moral duty, but their spiritual privilege, to live upon Him by faith, to approach Him with holy familiarity under the anointings of the Spirit, to have fellowship with the mystery, and to live in conformity to His revealed will. The creature's duty and the saint's privilege are widely different. Nature lost her legs in paradise and has not found them since, nor has she any will to come to Jesus. The way is steep and narrow, full of self-denials, crowded up with stumbling-blocks, and she cannot like it. Moses is obliged to flog her tightly, and make her heart ache. Once she doated on the lawgiver, was fainly wedded to him, and sought to please him by her works, and he then seemed a kindly husband, but now he grows so grim a tyrant, there is no bearing him. When she takes a wrong step, his mouth is full of cursing, and his resentment so implacable, that no weeping nor promise of amendment will appease him.-John Berridge. Anecdotes and Extracts. [The following striking anecdote, setting forth the all-important matter of substitution, will shortly form the subject of a front-page illustration in Old Jonathan. We affectionately commend it to the attention of parents and teachers. In these times of ''rebuke and blasphemy," such a circumstance may considerably help those who are anxious to set before their fellow-creatures the great and saving truths of God's blessed word.-ED.] THE LITTLE SUBSTITUTE. SEVERAL years ago, when I was teacher in a school at I had occasion to reprove a pupil for his inattention and disobedience. My words failing to produce an effect upon him, I was obliged to resort to punishment, and accordingly I called him up, and commanded him to stand for a quarter of an hour in a corner of the schoolroom. As he was going there, a little boy, much younger than the guilty one, came to me and requested that I would allow him to take the place of the lad who had offended. This request astonished me a good deal; however, I was not inclined to put any question to the child, and contented myself with observing to him, that if I granted his request, he should pass the whole of the time in the corner; and," added I, a quarter of an hour is very long, when one must spend it in punishment.' These words did not shake him. I then pointed out to him the disgrace which attaches to a child who undergoes punishment, telling him that, in the eyes of all the visitors who might enter the school, he would appear a naughty and unruly child. Nothing, however, changed his purpose. He still persevered in his resolution. I then allowed him to take his companion's place in the corner. I was deeply moved, and I silently prayed to the Lord to give me a little of that wisdom which cometh from above in order to draw from this incident some instruction, which might be profitable to the souls of the children who were confided to me. When the quarter of an hour was expired, I released the little boy, and asked him if it was his companion who induced him to take his place.. "No, sir," he replied. "Do you not think that he deserved to be punished?" "Oh," said he, "he deserved it well." "What, then, is the motive which has led you to bear this punishment in his place ?" Sir, it is because I love him.” 66 66 What a touching reply! The other children had listened with deep attention to this conversation. I then called the disobedient boy, and ordered him to go in his turn into the corner. At these words there was a clamour of protestations. A multitude of little voices cried out at the same time, "Oh, sir, that would not be right; that would not be right"nor just, either," added one of the boldest. "Why would it not be just ?" replied I, thinking to disconcert the boy who had thus expressed himself: "has not your schoolfellow disobeyed?" "Yes, sir, but you have allowed Joseph to be punished in his place; you should not, then, on that account, punish him." My prayer, thought I, was heard; and I continued in these words, "Does what has just happened recall anything to your minds ?" "Yes, sir," said several voices, "it reminds us that the Lord Jesus bore the punishment of our sins." would you give to Joseph now?" "That of substitute." substitute ?" "One who takes the place of another.” "What name "What is a "What place has |