the unjust, that he might bring us to God," he teaches the doctrine of Substitution; but his language does not warrant us in saying that Christ was punished. It is not that we wish our "religious beliefs to remain in a state of nebulosity, undefined, untranslatable, and incapable of discussion," that we object to the use of the word punishment; but because we think the word, as applied to Christ, has no meaning in this discussion. We are certain that a true doctrine of Substitution does not demand its use. In the case so often quoted of Damon and Pythias, it was simply impossible that the friend who chose to die could feel that he was punished. Nor could such an element enter into David's experience when, in his wail, he cried, "Would God I had died for thee, O Absalom, my son, my son!" Unless we drop out of the word punishment all the meaning we have been accustomed to see in it, it cannot, in any strict sense, be applied to what the innocent may endure. The work of Christ was a satisfaction, a propitiation, a substitution, on the ground of which God does in wisdom and rectitude remit penalty. All this is clear so long as we are willing to be guided by the masterly grasp which Mr. Randles has taken of the whole subject; but when he bids us think of Christ as being punished, confusion is introduced, out of which innumerable difficulties spring. It gives the opponents of the doctrine an advantage which they know too well how to wield. If Christ was punished, even as a substitute, how could his sufferings be a propitiation? Christ did suffer for men, and his sufferings were the true ransom price of man's salvation; but when our author says that if Christ was not punished his sufferings were unjust, he says a strong thing, which the doctrine of Substitution does not demand, and which burdens the question with difficulties that have no right to be there. We should have, for our own part, insuperable difficulties on the question of pardon, if driven to the conclusion that Christ was punished. The governmental purposes which demanded that Christ should be a sacrifice for sin we appreciate, but have always felt as if the use of the word punishment here disturbed the harmony of the divine music of mercy.

Mr. Randles' mind is judicial in its cast, thus leading him to take a strong grasp of all the forensic aspects of a subject. Hence, when he deals with the question of "reconciliation," it is not enough for him that man should be said to be reconciled to God; he sees, and says, that God must be first reconciled to man. The reconciliation is mutual, indeed, but God One is never left in doubt as to what our Every sentence is as clear as a bell. You are

must be first. author means.

made to know what it means, whether you agree with it or not. This is how he puts this subject" Man's reconciliation to God, from its very nature, implies the reconciliation of God to him. For is not the former God's change of relation towards man, from wrath to favour-from condemning to justifyingfrom asserting the claims of justice against him, to the declaration of mercy and peace?'

We notice that Mr. Randles, twice at least, uses the words "Eternal Son," when speaking of our Saviour. No doubt he will have what to him may be satisfactory reasons for so doing. Many vigorous intellects, with a strong metaphysical tendency, have contended strenuously for the doctrine of the Eternal Sonship. We care not to fight about it, but we sometimes wonder what grounds men have for believing it, and teaching it. It is weary work threading one's way through the subtleties of the Nicene theologians on the subject. The word "Son" is biblical, the words "Eternal Son" are not; nor, as we think, is the idea expressed by the words. Dalgleish, in a little work published a hundred years ago, says, when dealing with this subject, "It hath involved the Christian doctrine of the Trinity in difficulties inexplicable; and while it hath been thought to strengthen and secure the divinity of the Son, it hath, in reality, weakened it. It gives him nothing but a derived, communicated divinity or divine existence; when all Scripture, and all reason as directed by Scripture, holds all real divinity to be equal and the same; and by this means it has given a greater advantage to the enemies of our Saviour's Godhead, and of the Christian religion in general, than perhaps anything besides." We believe that the truth is with Dalgleish on the question of Eternal Sonship.

We ought, perhaps, to say that the publishers have done their part well in the get up of this volume. There are a few errors that might have been avoided, but only a few; such as "ficondence" for confidence, "Hagenlach for Hagenbach, "Stillingsfleet" for Stillingfleet. But these are trifles. The book is a boon.

R. M.-M.

NAAMAN THE LEPER.

WE have thought of adding another paper this quarter, of the series of Gospel Illustrations, under which heading we have already laid several evangelical articles before our readers.

The similitude by which we propose to illustrate, in the present number, the Gospel of Christ, is that of Naaman the leper, the story of whose cure is to be found in the 5th chapter

of 2d Kings. There are several points in this narrative which have always been considered by the servants of Christ to be well calculated to illustrate clearly the way of an inquiring sinner's acceptance with God.

We are told, in the first place, several things about Naaman, which leave the impression upon the mind that he must have been a very fortunate man indeed, and which must have made him an object of envy to his contemporaries; but at the end of the list a piece of information is given us, which mars the whole. He was commander of the forces to Benhadad, king of Syria. He was a great man with his master. Whoever might be denied access to the royal presence, Naaman was always readily admitted. Moreover, he had a great fame in the country; he was the William Wallace or William Tell of Syria, because by his valorous hand the Lord had given deliverance unto his people; but he was a leper. Oh, what a damaging statement that is, coming in at the end of the list of his excellences! Of what availed it to him now that he was the king's favourite and the people's idol, when this loathsome disease had marked him out as its prey. See him lying upon his splendid couch, dispirited and broken-hearted, and turning away his disfigured face from the sympathising acquaintances who might venture to come near him.

Alas! how truly does this picture represent the spiritual condition of man in the eyes of God. He may be wealthy, and handsome, and honoured. He may occupy a grand house, and have many titles of distinction either prefixed or affixed to his name. The Bible, however, comes in with its unsparing criticism-but he is a sinner. And in some instances the sins of which men are guilty are loathsome like the leprosy. For example, you see a woman prostrate on the highway, and are moved with sympathy, fancying that sickness has disabled her. But on drawing near you find that intemperance has laid her low; and your sympathy, to a great extent, vanishes in a moment. In like manner, the sins of pride, ingratitude, covetousness, and all the evil brood are odious in the sight of God, and ought to be odious in the sight of man. Moreover, as the lingering leprosy ultimately ended in death, so does sin end in the everlasting death of the soul.

But let us now see how Naaman was delivered from his leprosy; for the story will help us to understand how we are ourselves to be delivered from the disease of sin, if not yet set free. It would appear that the Syrians, in one of their military incursions into the land of Israel, had brought away among the captives a little girl who waited as a servant or slave upon Naaman's wife. Poor little thing! I fancy that I see her, her

eyes red with weeping, because she missed much that tender mother's care, from whose side she had been stolen by ruthless spoilers.

But time works wonders, and grace works wonders too; for I suppose that this little maid had been taught to pray to the God of Abraham, of Isaac, and of Jacob, and that she found sweet relief in prayer. Methinks I hear her in the great man's house in Damascus at her evening devotions, and thus wording her simple supplication--" O thou who didst help Joseph in the house of the Egyptian, help me too in the house of the Syrian; keep me from sin, and make me a blessing."

She soon found that she was needed as a comforter in the great man's house. She had been surprised to find her lady weeping once and again; and much she wondered what might be the cause of her grief; for in her simplicity she had thought that sorrow could never enter so beautiful a house. But one day, having caught a glimpse of her master's disfigured face as he ventured to walk forth for an airing, she did not need to be told by any one the cause of her lady's tears. Being moved with loving sympathy, even for those who might be said to have injured her, it flashed upon her mind that Elisha, the great prophet of Samaria, would be able to heal the diseased general if only he could be persuaded to take a journey to the land of Israel. So, the next time she found her mistress weeping, she was bold enough to say, "Would God my lord were with the prophet that is in Samaria, for he would recover him of his leprosy." In all likelihood she would tell her how the son of the Shunammite had been raised from death by the prophet's prayers, and how many other works of wonder had been accomplished by his power.

Skin for skin, yea, all that a man hath will he give for his life." Perhaps Naaman had tried all the physicians in Damascus, and the magicians too, without avail; and when it was reported to him that the little slave girl had so expressed herself, he was ready to foster even the slight hope which the suggestion awakened in his breast. Besides, had he not heard that wondrous miracles had been wrought in the land of Israel? Rimmon was the god of the Assyrians, and he had often failed them; but Jehovah, the invisible deity of the Hebrews, had wonderfully interposed in their behalf.

The report spread through Damascus that Naaman wished to go to the land of Canaan, with the hope of being cured of his leprosy. Being a great favourite at the palace, the king entered heart and soul into the project, and determined to back up the suit of his generalissimo with an influential letter, which would both have the effect of showing the king of Israel the

respect which he had for Naaman, and also, as he hoped, of making certain the cure itself. For, with the characteristic vanity of Eastern monarchs, Benhadad imagined that this prophet in Israel was at the beck of his brother king in Samaria, and would do whatever he was commanded. See, then, Naaman setting off from Damascus with a great retinue of attendants, either riding on a camel, or, if too weak for that exertion, borne on a palanquin by obsequious servants. His wife would be at the door wishing him, through her tears, a prosperous journey; and the little maid, too, perhaps, looking wistfully in the direction of her own native land, yet beneyolently breathing a prayer for her lord's recovery.

But see what piles of money and of goods have been laid on the backs of the patient beasts of burden: "Ten talents of silver, and six thousand pieces of gold, and ten changes of raiment."

Ah! Naaman does not understand that his cure is to be all of grace. He has fallen into the legalist's blunder already, of supposing that the favour of heaven can be purchased with money, and therefore merited by man. I am here reminded that I have as yet failed to notice one or two additional points of analogy between Naaman's case and that of the sinner seeking salvation, which are suggested by the part of the narrative already considered. I therefore leave Naaman for a little, and go back to specify these points of comparison. Observe, then, (1.) That a mere child may be the means of saving a soul from death, and of turning a sinner from the error of his ways. It was a little maid who was the means of curing the great Naaman; and God still, out of the mouths of babes and sucklings, perfects his praise in spiritual things. Numerous instances could be adduced of parents being reclaimed from drunkenness by the tears and expostulations of their children, who had got good at the Sunday school, as well as of hardened sceptics being melted and brought to Jesus by hints that had fallen from the lips of boys and girls. (2.) Even although we have sorrows of our own, we should try to relieve the sorrows of others. This poor weeping captive, sympathising with her leprous master, dried up her own tears and pointed him to the prophet of Samaria. Let us all learn, in the midst of our own troubles, to pity ungodly sinners, and direct them to the Lamb of God who taketh away the sin of the world. (3.) If men take a long journey to get quit of disease, need we feel surprise to hear that they will sometimes go great distances to get quit of sin? We hear every day of invalids coming from the ends of the earth to consult great physicians in Edinburgh and London. But we also hear, especially during a time when