Two forms of expression are employed: "By the Holy Ghost," and "of the Spirit." The first (Rom. xv, 16) is associated with an offering which is made acceptable by a libation poured thereon. "The victim upon the Jewish altar was fitted for the offering by salt, or oil, or frankincense. But the living offering is consecrated by the power of the Holy Ghost." It is an outpouring, an influence brought to bear upon the person, which sanctifies and makes acceptable to God. The second form of expression (2 Thess. ii, 13) indicates a selection made, a choice which separates, sets aside for divine use. It is also employed (1 Peter i, 2) as declarative of purification accomplished by the Spirit through the sprinkled blood. Thus the entire scope of the word and the work of sanctification is attributed to the Holy Spirit, yet not alone, but associated with the truth and the blood on the divine side, and belief and obedience on the human side.

As Sanctifier, the Holy Ghost is threefold in his demonstrations as an abiding presence in the soul; as the seal of God's ownership; as the pledge of eternal life.

First. "He shall quicken your mortal bodies by his Spirit that dwelleth in you." "That good thing keep, by the Holy Ghost which dwelleth in us." "Know ye not that ye are the temple of God, and the Spirit of God dwelleth in you?" "Ye are in the Spirit, if so be that the Spirit of God dwell in you."

Second. "The foundation of the Lord standeth sure, having this seal, the Lord knoweth them that are his." "Who hath also sealed us." "In whom also ye were sealed with that Holy Spirit of promise, whereby ye are sealed unto the day of redemption."

This sealing, or inscription, indicating whose property the sealed one is, is associated with a quality or condition which is worthy of special note. Jesus says of himself, "For him hath God the Father sealed." And Paul adds: "Who through the eternal Spirit offered himself without spot to God." Because spotless, sealed! Such, indeed, was the uniform law of sacrifice. Only the spotless were to be received. And that seal is, "Holiness to the Lord," as on the high-priest's miter. Our spotless High-priest hath this record: "By one offering he hath perfected forever them that are sanctified, whereof the

Holy Ghost, also, is a witness to us." "Wherefore, beloved, be diligent, that ye may be found of him in peace, without spot, and blameless."

Third. The sanctification of the Spirit furnishes the soul a pledge or voucher, a bond for a deed, a right to the Tree of Life in the Paradise of God forever. "Now he which stablisheth us with you is Christ, and hath anointed us in God, who hath also sealed us, and given us the earnest of the Spirit in our hearts." "We would be clothed upon, that mortality might be swallowed up of life. Now he that hath wrought us for the self-same thing is God, who also hath given unto us the earnest of his Spirit." The Spirit himself is the "earnest" given.

If the "earnest" be a pledge, as Dr. Clarke considers it, then the indwelling Spirit will be exchanged in the day of eternity for the entire Trinity, when the angelic shout shall be heard, that "the tabernacle of God is with men," and every soul be filled with the fullness of God.

Assuming the "earnest" to be part payment, as Dr. Benson prefers to do, the same result is reached. In time, on earth, the Holy Spirit is the occupant of the soul alone. In eternity the whole Deity in triunity will take up his abode with man, "dwell with them, be with them, and make all things new."

V. Sanctification by our great High-priest.-"Both he that sanctifieth and they that are sanctified are all of one." "For their sakes I sanctify myself, that they also might be sanctified." "Christ also loved the Church and gave himself for it, that he might sanctify it." "Wherefore holy brethren, partakers of the heavenly calling, consider the Apostle and High-priest of our profession, Christ Jesus."

We do well to recall our readings in brief: 1. "Sanctify yourselves." 2. "Sanctify them through thy truth." 3. "Sanctified by the Spirit." 4. "The blood cleanseth." 5. "Jesus, he that sanctifieth." The first is expressive of a right determination of the will. The second is the illumination and instruction furnished by the truth. The third is by the imputation of merit in the blood. The fourth is an inspiration of the divine Spirit. What else remains to be done? The will is subdued, the mind is enlightened, all guilt is removed, the soul is divinely occupied. Is not the answer given by Paul?

"If a man therefore purge himself, he shall be a vessel unto honor, sanctified and meet for the Master's use, prepared unto every good work." Thus Jesus spake of Paul as "a chosen vessel unto me."

The Master's service constantly requires vessels to bear his Gospel in all directions, to all persons, in all the ages. Go work, is a perpetual law Men are made co-operative workers with Christ. He separates them to himself; he assigns to each his place in the field; he is the appointing power; he consecrates to God now and to glory eternal hereafter. Thus he is the sanctifier. Paul's glorious description of Jesus (Heb. ii, 9) and of his people's destiny, as the sanctifier and the sanctified, is paraphrased thus by Benson: "That washes men from their sins in his blood, renews them in the spirit of their minds, and then consecrates them unto God." Fausset puts it in this form: "Christ, who consecrates his people unto God and everlasting glory, perfectly sanctified to God's service and to heaven."

Jesus is "the High-priest of our profession," not "as a servant" in the house of another, but " as a Son over his own house, whose house are we," "a holy temple in the Lord." The high-priest of the tabernacle and temple arranged in order every sacred vessel. He also presented the people unto God, set them before him as atoned for. This constituted the sanctification of the vessels of the temple, and the people, so far as the high-priest was the sanctifier. To perform the same offices, Jesus is the High-priest of the temple, whose vessels are the chosen ones of God, and sanctified to service. Such vessels all Christians are required to be, after the pattern given in 2 Tim. ii, 19–21. And these will hereafter be sanctified by a solemn presentation to the Father, and thereby enter into the kingdom of glory, and share with Jesus honor, immortality, and eternal life. Then will their sanctification be complete.

Sanctification is, therefore, a purpose, an experience, and a destiny. As a purpose, it is of human volition; as an experience, it is a present divine endowment; as a destiny, it is a future glorious heritage. The purpose changes the relations of the soul, which thereby becomes passive in the hands of the divine Sanctifier. Experimentally the truth changes the condition of the soul from ignorant insensibility to intelligent,

intense self-abhorrence, leading it to an acceptance of the cleansing blood (offered life) of Christ by faith, which is witnessed to by the sealing of the Spirit, who thereafter occupies, fills, inspires. Following this is the appointment to continuous service and final reward by the great High-priest.

Human volition and faith must precede the baptism of the Holy Ghost. The period intervening between the decision of the will and the exercise of faith may be of great length or very brief, as the mind is well-instructed in the truth or ignorant of it. But a living faith cannot be separated from the witnessing Spirit any appreciable measure of time. I will submit-I see my need-I do believe-I am received, may, after a long struggle, with careful study and divine guidance, come to be so closely associated as to be apparently simultaneous or co-etaneous. Why prolong the process? Why space out years between the purpose and the experience? What forbids the consummation of immediate and constant entire sanctification? Why need anything be future except the sanctified destiny?

ART. IV.-RELATIONS OF POLITICS AND CHRISTIANITY.

It is a fact of history that the early and widely separate colonies which settled this country, fleeing, as they in large part did, from kingly and aristocratic rule at home, rejected the severer, as also the looser, principles of those several governments, and adopted what they understood to be the safer, wiser, and more popular principles inculcated in the Bible. They took the civil and ecclesiastic laws of Moses, interpreted and modified by the teachings of Christianity, as the basis of their colonial laws, both for the State and for the Church. In this they were wise. To have adopted the laws of England would have been contrary to the object of their emigration. Had they based their new organizations on the Roman laws which were dominant in Europe, they would have experimented with principles of government with which most of them were unacquainted, and which would have awakened the suspicions of Englishmen, to whom they were mostly in

debted for their charters and protection. They therefore wisely adopted in outline a system of laws with which, as Christians, they were familiar. And as the Mosaic laws, modified and enlarged by Christianity, are now the constituent elements of all truly enlightened and civilized governments, so they were then eminently suited to the new situations of our Puritan and Pilgrim Ancestors.

In his "Historical Discourses " Dr. Bacon says:

The laws of Moses were given to a community emigrating from their native country, into a land which they were to acquire and occupy for the great purpose of maintaining in simplicity and. purity the worship of the one true God. The founders of these colonies came hither for the self-same purpose. . . . The laws of Moses were given to a people who were to live, not only surrounded by heathen tribes on every frontier save the seaboard, but also by heathen inhabitants. . . . Similar to this was the condition of our fathers. The laws of the Hebrews were designed for a free people. The aim of them was equal and exact justice.*

This was also true of our ancestors. And though we have learned to make somewhat wiser interpretation and application of those laws, we have not improved on the principles that run through the Bible as fundamental elements of sound jurisprudence and wise government. Indeed, it were better for us as a nation to go back to the simple principles of our colonial governments, and particularly to those adopted by the Colonial Congress, and embodied in the Declaration of Independence, than to adopt, as we seem to be doing, the loose and unchristian principles which largely prevail in European governments. Our States, instead of being a confederacy of small and somewhat independent sovereignties, constitute a union under a government chosen, adopted, and shaped by representatives of the people. Our National Constitution is modeled after the constitutions of the several colonies, under the guiding minds of God-fearing and liberty-loving patriots. Purely democratic at first, it grew into a grand and federal system of republican government that should at all hazards be sustained.

As between the Tories and Whigs of colonial times there were wide differences of political ideas that do not now exist, * William L. Kingsley, in "Methodist Quarterly Review," January, 1878.