vital, and indissoluble union with Christ his covenant Head, stands "free." My soul, contemplate the nature of this freedom. Is it a bare deliverance from the terrors of Sinai, and escape, for a time, from the condemning curse of the law, which worketh wrath to those who are under the law as a covenant of works? No it is a disengagement from the thraldom, dominion, and power of sin; a liberation from the prison-house of slavish captivity, by the discharge of sin's debt to God's grace, and by the communication of pardon; when we have nothing to pay, then are we free indeed. Such exemption is by virtue of God's everlasting love to us as members of Christ's mystical body, to whom, being planted together in the likeness of his death, there is no condemnation. Therefore, salvation is of faith, that it might be by grace; and both being the gift of God, to him be all the praise. See to it, my brother, that thy freedom is such as will entitle thee to the immunities of the Gospel; that thou art not a son of the bondwoman but of the free, and that faith has made thee whole. What avail the vanities of life, the pleasures of sense, or the transient enjoyment of earthly greatness? All are vexation of Spirit. I never yet found the accessories of this world's bestowment were serviceable appendages to the neck of Christianity; the ornaments which adorn her are faith, hope, and love, honesty, meekness, and humility; for such were worn by Christ. Say thou art freed from among the dead votaries of dying pleasures, and careful only for thy immortal existence. Bid defiance to the world's frowns, the tempter's threats, or time's ravages on thy frame, and say, "Come what will, poverty, sickness, or disease, nakedness, famine, or sword, so that I can lay my dying head upon Jesus' breast, and throw my weary soul into the arms of a waiting Christ; I am willing rather to be absent from the body and present with the Lord." One spark of God's saving grace in the soul will kindle such an inextinguishable flame of divine love, holy fervour, and heavenly aspiration o'er all the sacred passions of the mind, as shall constrain us to cry out with the psalmist, "I am as a wonder unto many, but thou art my strong refuge." I had fainted by the way, hadst thou not been the stay and support of my sorrowful soul; therefore, in the strength of thy arm will I put my trust; in the light of thy countenance will I rejoice, and sit under the shadow of thy wings with great delight. Truly can I rejoice, with Toplady, in Jesus, the Author and Giver of these blessings, "whose blood (says the saint and my own experience) is balm, whose presence is bliss, and whose smile is heaven." Sweet, indeed, is the sip of love from the charming lips of Christ, when he descends from on high and pours grace, sweeter than honey to the taste, into the parched lips of a pilgrim on earth; and, oh! how delightful to be anointed with the holy oil of divine unction from above, running from the head down to the very skirts; making its way, not only to the heart, but also influencing the life, by imparting the most ardent desire to be holy even as God is holy. My reader, suffer the word of exhortation, and let conscience reply. How art thou testifying to the world that thou hast passed from death unto life, that thou art free among the dead? and where is the proof, by thy actions, that the love of Jesus constrains thee? Canst thou sell all that thou hast and give to the poor? Canst thou take up thy cross, and follow Christ through evil report and through good report? Dost thou esteem it an honour to be counted worthy to suffer for the cause of Him who himself was despised and rejected of men for us? Is the bare existence of spiritual life which gives thee but a name and a place with the people of God, sufficient for the support of thy soul? Hast thou not the desire to maintain an entire distinction from the world, and to be separate from the semblance of sin-living, as did our Lord upon earth, holy, harmless, and undefiled? And, my own soul, rejoice in thy freedom from the bonds of iniquity; count it thy blessing and esteem it thy privilege that thou art enabled to try the things that differ, and that thy spiritual eyes are open to see those things which belong to God and those which savour of men. Then glory only in the Lord; be joyful in thy ransom, and rejoice in thy redemption from the curse and condemnation of sin. Blessed are they which are called to the marriage supper of the Lamb; free in the kingdom of heaven from among the dead inhabitants of the earth, to sing an eternity of praises in the realms of bliss. Hallelujah! Salvation and glory to God. Chelmsford. JOSIAH. ABSOLUTION. THE doctrine of absolution in the power and disposal of man, is not a doctrine to be found in the sacred book, nor was it known till long after the time of Christ and his apostles; it is the doctrine of devils (1 Tim. iv. 1). My reader may think me rash in using this expression; my answer is, firstly, in vindication thereof, it is scriptural; secondly, to prove I have not used it harshly, I would beg you to consider the blood which has been shed through the belief of this doctrine; if I were to say rivers, history would bear me through. Is it not the tenet of the devil embraced by his subjects? This being a fact, it becomes us to give no quarter to it, but to oppose it with the utmost fortitude and rigour of spiritual and moral denunciation. The sentiment we oppose took its rise from the corrupt Church of Rome, and her only; Pope Clement VI. was the first known advocate; that it was introduced to fill his coffers, cannot be doubted, which it has done. We have the whole in the papal canon law, Extract Com. 2, lib. 5, cap. 2, “Unigenitus," in these words, "The Son of God, though a moderate drop of his blood would have sufficed for the redemption of all mankind, yet shed the whole: that, therefore, the remainder of his blood (i. e. above all that drop) might not be unprofitable, vain, and superfluous, it was left as a treasure to the church; which treasure Christ did not hide in a napkin or in a field, but committed it to St. Peter, the key-keeper of heaven, and to his successors, Christ's vicars on earth, to be disposed of for the remission of sins." That Christ shed more than a drop or drops of blood, is evident; in the garden of Gethsemane they were almost innumerable, as the Evangelist Luke informs us, "His sweat was, as it were, great drops of blood falling down to the ground" (chap. xxii. 44). But this does not substantiate indefinite redemption; by no means; for the Good Shepherd declares he "laid down his life for his sheep" (John, x. 11, 26-28). The absolving, sin-cleansing power and application of Jesus' blood, is not, in a greater or less degree, delegated to priests, nor to men of whatever station, but is of and by Jesus; for, saith the apostle, "By whom (Jesus) we have now received the atonement (Rom. v. 11); and is applied by the Holy Spirit, and is not to be sold or bought by men, be they divinely-appointed apostles of our Lord (Acts, viii. 20, 21). If one drop of Christ's blood had been sufficient to atone for the guilt of his elect, I can see no manner of necessity for his becoming obedient unto death, even the death of the cross; but it is clear from the sacred volume, that the stress of our redemption is laid upon the death of Christ; "he became obedient unto death, even the death of the cross (Phil. ii. 7; also Gal. iv. 5); and he shed his heart's blood for this matchless purpose (see John, xix. 34). By dying, Jesus satisfied the demands of divine justice; by dying, he conquered all the powers of darkness; by dying, he finished the work of redemption, and thereby brought life and immortality to light; and thus the death of Christ is sufficient to atone for his people. That some of the Saviour's blood was shed in vain, is thus, scripturally, I trust, shown to be error; Christ died for the work of salvation; his death is available; his purpose is fulfilled, and this does away with indulgences as founded upon the notion of Clement VI., who, to this day, is an oracle in the Romish Church. Norwich. JOSEPH FLORY. for THE NEW WORLD. (Extract of a Letter to a Friend in America.) UPON the first knowledge of the continent of America, the minds of men in general were much excited by the novelty of the discovery, and very anxious solicitude was evinced respecting the nature of the country and description of its inhabitants, as if a NEW WORLD had arisen from out of the sea. America was, consequently, designated, by Europeans, the "New World," while the serious attention of the inhabitants of the "Old World" became ultimately directed towards it; and now the intercourse is so extensive and permanent, and the means of communication so much improved, that the distance between the "Old World" and the "New" is, as it were, materially shortened; so much so, that, more than ever, they appear as one. So, the church militant on earth, and the church triumphant in heaven, are spiritually one in the Lord Jesus Christ, who "came and preached peace to them which were afar off and to them that were nigh;" that through him both Jew and Gentile might have access by one Spirit unto the Father. Again, the apostle says, ye are not come unto the Mount Sinai (for salvation) where justification cannot be found, seeing that by the law no flesh can be justified or saved, for by the law is the knowledge of sin; "but ye are come unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels," &c. And, indeed, the Christian is emphatically directed to the new world, or church triumphant; for, while this present world will finally be brought to ruin, "we, according to his promise (saith Peter), look for new heavens and a new earth, wherein dwelleth righteousness." In the last two chapters of the book of Revelations, we are favoured, through the instrumentality of the beloved disciple, with a description of the church triumphant, as far as our present circumstances will permit; for there is no doubt that the same is conveyed to us in figurative language, in order that things spiritual and heavenly might be revealed and placed before us. And, while the clear apprehension of these mysteries is not necessary to salvation, still, as heavenly realities that concern the church of Christ, they tend, as far as spiritually understood, to the encouragement of the Christian pilgrim. "I saw (saith John) a new heaven and a new earth; for the first heaven and the first earth were passed away; and there was no more sea." And the inheritors of these promises-born from above-are denominated "new creatures;" "If any man be in Christ, he is a new creature (or, let him be a new creature); old things are passed away; behold, all things are become new" (2 Cor. v. 17). And then, as to the general description of this "new world," we are told that it will be the habitation of righteousness" wherein dwelleth righteousness." No persecution there of the cause of God and truth; and, as no sin will be found there, there will be no affliction, nor sorrow, nor pain, but God will be All in all. And again, with reference to its inhabitants, "These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb." 66 Columbus, though derided in the outset, surmounted every obstacle, and, overcoming the perils of the voyage, descried, at length, the object of his desire. And we find that Ishmael mocked at the child of promise, of whom the apostle says, "As he that was born after the flesh persecuted him that was born after the Spirit, even so it is now." And again, "As the covenant from the Mount Sinai gendereth to bondage, which is Agar, so Jerusalem is in bondage with her children." But Jerusalem which is above, is free, which is the mother of us all" (Gal. iv.). But in this new heavens and new earth, it is said in the vision, "there will be no more sea;" that is, say some, there will be no more tribulation-the sufferings of the people of God being compared in the word to deep waters and to the proud waves of the sea; but the waters of affliction and the waves of persecution will be known no more, as the redeemed family enter into rest, and come to Mount Sion, which is above, with songs and everlasting joys upon their heads (Isaiah, xxxv. 10). Again, as the "New World" (America) was not fully discovered at once, the islands only being first known or seen; so the believer, though under divine tuition, does not, at first, realize or experimentally know the fulness of the grace and eternal inheritance in Christ Jesus, there being degrees of grace and of faith in this sublunary state. "I count not myself to have apprehended (saith Paul): but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus." Agreeably to this maxim of "pressing forward" in every danger and difficulty, America became known to the rest of the world; while, for encouragement in our spiritual progress in the divine life, the apostle affirms that he that beginneth the good work in the heart, will perform and complete it, even to the great day of Christ Jesus (Phil. i. 6, and iii. 13). Camberwell. X. * If this remark were more clearly understood by the real church of God, how much less family contention we should have.-ED. OBITUARY. JAMES MOFFITT, of Liverpool, was born in the year 1786, and was put to the trade of a carpenter, which calling he followed, until about a year before his decease. His mother attended the Methodist Chapel, Leed Street; but, as she was not strict with her children, allowed them to go to whichever place of worship they pleased. Her son James, it appears, generally went to the parish church of St. Peter's, and was much attached to the services of the Established Church to the end of his days. It pleased God, about the year 1814, to turn his attention more particularly to the subject of religion, through hearing a sermon preached from Luke, xiii. 8, "Lord, let it alone this year also." How long he remained in a state of legal bondage, does not appear; his wife and family were then living without God and without hope; but, ultimately, it became evident that he was really called, by the grace of God, out of nature's darkness into the light and liberty of the glorious Gospel of Christ. A few years before his removal from this world of sin and sorrow, he had the heartfelt satisfaction of knowing that his son Thomas became a monument of the same saving grace and mercy of God; this was a circumstance which caused much and unfeigned praise and thankfulness to his most merciful and gracious God, who had heard and answered his prayers. Most part of his days he was deeply exercised in mind, as well as in body. Being, naturally, very nervous and diffident, he was very reluctant to enter into controversy with those with whom he could not see eye to eye; as it generally caused much warmth and irritability of feeling, which he afterwards had deeply to deplore, and was humbled for before the Lord. His views of divine truth were exceedingly clear and deep; and, from being well exercised in the school of affliction, were tried and confirmed by actual experience. He would strongly contend for the absolute sovereignty of Jehovah, both in providence and grace, and made his boast of salvation by sovereign grace alone, without the co-operation of the powers of the creature, considered either as natural or spiritual; here he found a safe and sure foundation for his immortal soul to rest on. Of the Persons in the ever-blessed and glorious Trinity, he would speak of the Holy Ghost as being most dear to his soul; because, although the word of God informed him of the everlasting love of the Father to the elect, redemption of their immortal souls by the Son; yet all this was of no avail to him, unless the Holy Ghost made him feel an interest in them, and applied them to his conscience by his own peculiar quickening power, bearing witness to his personal interest in the blessings of salvation. As a sinner saved by grace, he was made to feel deeply that he carried about with him a body of sin and death, and, to his heartfelt sorrow, found that there was no wickedness we were exempt from, only as continually kept by the restraining power and grace of God. This was a means of causing him to resort frequently to his closet, and there pour out his soul before the Lord; and in his social meetings with his Christian brethren, he often selected his favourite hymn (300th of Nunn's selection) to be sung-viz. "Come, thou Fount of every blessing, Call for songs of loudest praise," &c. This hymn was an index of his own state of mind. In his business he was led most minutely to watch and trace the hand of God; and, while others in the same trade appeared, as the world frequently do, to flourish abundantly, |