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have an interest in redeeming blood, which cleanseth from all sin. And here we may trace the love of God the Father in our sanctification, for whatever Jesus Christ or the Holy Spirit have done to make us holy, both are the gift of the Father to this end (1 Cor. i. 30; 2 Thess ii. 13).

Jesus Christ is said to be sanctified by the Father (John x. 36), and also by His own blood (Heb. x. 29). Aaron, the high priest, was sanctified for his office by the sprinkling of oil and blood (Exod. xxix. 21); so Christ, the great High Priest of our profession, was anointed without measure with the Spirit of the Lord (John iii. 34 ; Isa. lxi. 1). The body He took was prepared by the Father (Heb. x. 5); and in this body He was to do the will of Him who sent Him, which He said was His “meat ” (John iv. 34), and was “ obedient unto death ” (Phil

. ii. 8), being offering and a sacrifice to God for a sweet smelling savour (Eph. v. 2). Blood must be shed for the remission of sins (Heb. ix. 22). This was the “ blood of the New Testament” (Matt. xxvi. 28), and of the everlasting covenant” (Heb. xiii. 20), which our dear Redeemer must give, to be a perfect and suitable Mediator between God and sinners; and, having made an atonement for sin, He enters into heaven with all the eternally-abiding freshness, efficacy, and savour of His blood and merits, there to appear in the presence of God for us (Heb. ix. 24). This is the only ground of boldness or liberty we have to enter into the “holiest” (Heb. x. 19), i.e., “the blood of Jesus.”

The sanctification of those who come to God in this way appears described in the twenty-second verse : “Having our hearts sprinkled from an evil conscience, and our bodies washed with pure water," which may signify the effect of the application of these sweet and pure truths of the precious Gospel to the heart (John xv. 3; Eph. v. 26). This is specially confirmed by Christ's own words, " Sanctify them through Thy truth” (John xvii. 17). Hence it is evident that the Gospel, which is the power of God to salvation, is the same to sanctification.

Enoch doubtlessly proved much of the excellency of the grace of sanctification, for he walked with God (Gen. v. 24), and had this testimony—that he pleased God (Heb. xi. 5); and we see that his faith, like Noah's and Abraham's, led to obedience to the will of God. And herein lies a great part of the holiness of the saints. There is a practical acknowledgment of God, according to the apprehension we have of His grace and glory manifested in Christ, inwardly feeling that He is to be feared, loved, and served, according to His Word.

Knowing our own insufficiency to do anything, we wait upon the Lord with desire for the fulfilment of His gracious promise --that He will give the Holy Spirit to those who ask (Luke

xi. 13), under whose influence tenderness is produced, shame and sorrow for our past sinfulness and wanderings, a desire to love the brethren, to forgive all, and to walk humbly, carefully, and prayerfully before the Lord; for only in obedience to the leadings of the Holy Spirit can sanctification be produced in us.

Now, however small our attainments may be in this grace (and small indeed they are), yet it may be for the health of our souls, for the good of the Church, and especially for the glory of God, that these things should be set before our minds (John xv. 8).

Hitchin, October, 1882.

THE DAY OF JUDGMENT. The day of judgment will be an awful day. A man may write of it and talk of it; sceptics may sneer at it, and infidels may deny it; the day will come. The man who blindfolds himself, as he stands upon the brink of the precipice, does not escape the deadly fall because he has blindfolded his eyes. The judgment of man follows from his responsibility. In every action, and every word, and every thought, for which he stands before God as responsible, there is a sort of day of judgment while he does it and when he does it; and that day, that awful day, will be but the winding up of the awful drama—the fearful day of execution. In the solemn day of judgment, what will become of the atheist and of the deist ? What will become of the half-infidel and of the formal worshipper ? And what will become of that man that has a clear creed in his head, and the love of sin and the world in his heart? Lost, lost for ever ! Ah! what a day that will be, when the tears of mothers over their children, the prayers of fathers for their children, the admonitions of friends, and the rebukes of conscience in consequence of them, shall all stand up as a league against a man, so that he shall be his own condemner !

In that great day the wisdom of God shall be revealed. Why was the book of providence so dark? Why was that cumberer of the ground kept alive, while he who was fraught with vitality and influence was swept away ?

All shall be revealed. The depths shall be fathomed, and God's wisdom shall then be declared. We shall then see why there were evil men full of riches, and good men sinking in poverty. We shall then understand why God permitted these things.

Then, too, shall the justice of God be clearly discerned, and there shall never be found a hair's weight of judgment upon one sinner that he does not deserve—there shall not be the slightest breach of equity in the condemning of one soul. And then shall be seen what God's grace was.

We see it now


as "through a glass darkly;" then shall we see how it was all of grace from first to last.

And oh, what will that day be when God's vengeance, too, shall be revealed-when the pomp and the pride and the glory of this earth shall vanish like a scroll rolled up and burned, and the palaces and the cities and the glories of architecture shall be "dissolved with fervent heat” ?

What a moment will that be, when all shall stand and be righteously adjudged to that which their sins deserved! Those who are in Christ-found in Christ-glorified in Christ; those who have despised Him, justly and eternally condemned. “ Search us, o God, and try our hearts; and grant that we may stand before Thee on that great day.”The Olive Branch.

ROME AND THE MASS. TAE Mass is the greatest thing in the Church of Rome. Indeed, it is the pillar of the Church. They teach that a piece of dough, made into a wafer by pressing between two irons, that has had five words pronounced upon it by the priest, is turned into the body, blood, and divinity of the Lord Jesus Christ; that the almighty Maker of heaven and earth has been compressed into a wafer; and then, when held up by the priest, who says, “ Come and adore your God,” men and women fall down and worship. This is great blasphemy; it is against the Scriptures. Take, for instance, the second commandment—"Thou shalt not make tó thyself any graven image, or any likeness of anything in heaven above. Thou shalt not bow down to them," &c. Now, this wafer has an image of Christ impressed upon it. It is a created thing made to represent God; and, therefore, it is a direct breaking of the second commandment, which Rome knows, so that in many catechisms published in Canada, this commandment has been omitted.

The Saviour, when on earth, foresaw the abomination of the Mass, hence He says,

say, Lo, here is Christ, or there ; believe it not. For there shall arise false Christs, and false prophets, and shall show great signs and wonders ; insomuch that, if it were possible, they shall deceive the very elect. Behold, I have told you before. Wherefore if they shall say unto you, Behold, He is in the desert; go not forth : behold, He is in the secret chambers; believe it not” (Matt. xxiv. 23—26).

Now, this is just what the Church of Rome does. After the Mass has been performed, the wafers that are left are either placed in a chamber in the church, or put in a box, to be carried to the sick. In visiting a Romish church, this secret chamber

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can always be seen; in some cases the door leading to it being made of gold or silver, and the priests will tell you that the Lord Jesus is within that chamber. When the priest goes to visit Bridget O'Brien, who is sick, he takes with him a wafer god to give to her. No sooner do all the neighbours hear that such is the case, than they come running to the house, in order that they may fall down and worship their god. How clearly does this fulfil the foregoing prophecy of our Lord !

These things are solemn and terrible. It is nothing more than the old Paganism of Rome under a new form.

In Persia, when the sun rises in the morning, many are watching for it; and no sooner does it appear, than they fall down and worship it. “How sad! how degrading!" this may be thought; but it is not nearly so bad as the Papists adoring their god of paste, for the sun is known by all to be the source of light and of warmth, and one of man's greatest benefactors, but no such excuse can be pleaded on behalf of the blind devotees of Rome. From a Lecture by Pastor Chiniquy.


A TROUBLED CONSCIENCE. THE utter hollowness of the teaching of the enemies of Christ may be seen if we take the case of a man accused by conscience, which has been awakened to feel the many and notorious sins of his past life, and refuses to allow him to rest, day or night. This man goes to a Materialist lecturer for advice, and anxiously inquires how he may satisfy and pacify this troublesome conscience. The lecturer says, “ Dismiss your foolish fears, your vain superstition; there is no personal God! When you die, there is no more of you.” He looks perplexed, and turns away dissatisfied. He cannot stifle the voice of conscience.

He proceeds for relief to the Freethinker lecturer, and says to him, “ I cannot shake it off me. I feel that I am a sinner. What shall I do? Is there any one to punish me? Shall I have to answer in the next world for my sins ?” The advocate of Freethought replies, "Banish your fears; you shall not surely die. There is no hell, and no devil. You suffer enough in this life: All are progressing happily in the next world. There is not even a purgatory." Still dissatisfied, as no solid ground for rest has been offered, for no atonement for sins actually committed has even been suggested, he turns away, his conscience as ill at ease

as ever.

He proceeds to the Rationalist, and states his distress, as his sins of falsehood, dishonesty, and licentiousness are tor


turing his soul. The Rationalist lecturer, with a half-suppressed smile at his distress, replies : "Be quiet; your conscience is very foolish. You have lived on the whole a very fair life, haven't you? That is all that is required. Or if you have fallen into some deep sins which you keep to yourself, you are sorry

for them, are you not? Then you are all right. Your sins are only weakness and folly; you need no satisfaction or expiation. God is merciful. If there is any paradise, an honest man like you stands a good chance to enter it.”

But he answers,

I am tormented with the thought day and night, that there must be a place of misery in the next world for all the profligates, murderers, adulterers, blasphemers, and unbelievers of every race and country, who have died as they lived. I must either believe that man is like the brute when he dies—that he has no future existence or that such men as these, dying with their souls stained with sin, without repentance, or atonement for sin, or the faintest appearance of holiness, must find themselves in a place of misery; and, as I know that I am a sinner, I feel in my very conscience that I must find mercy for my faults before I die. What say you to this?” “Oh," he replies, “ you have too much feeling to be a Rationalist. We don't want men whose eyes run down with tears for their sins, and you have too much conscience for a Freethinker. We don't want either men or women who will suffer themselves to be annoyed by that disturber of their peace. Go to the Christians, if you will not believe us. They will tell you what you

must do to be saved. We have no part or lot in their salvation. He comes to us, and


“ Is it not true that I must find some atonement for my sins ? I feel in my conscience that I will perish for ever if I do not get some satisfaction, which the holy Creator and God will accept." We reply, “It is true that satisfaction must be found, or you are lost for ever, for God has declared, "The soul that sinneth, it shall die;' and there is but one way of escape from eternal death, which is thus set forth— God so loved the world that He gave His onlybegotten Son, that whosoever believeth in Him should not perish, but have everlasting life. He died the Just for the unjust, to make reconciliation for the sins of the people. None other could take your guilt, and put it for ever away; but the Lord hath laid on Him the iniquity of us all;' and He having laid down His life for His sheep, as their Ransom, and, by His own blood, having atoned for their transgressions, all that believe in Him are brought through faith to enjoy the forgiveness of sins, peace with God, and a hope of heaven, according to the promise of the Gospel."

Reader, which teaching is the safest to die upon ?

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