extracts. It is betrayed also in the recent remark of Dr. Hancock, that "distinct offices" is "a term altogether unscriptural and often greatly misapplied." (p. 7.)

Hence arises the entire omission of some of the most blessed doctrines of our faith, viz. sanctification by the Father, and sanctification by the Son.

When the Lord Jesus commissioned His Apostles to preach that message whereby His Church was to be gathered into its distinctive blessedness, He connected for the first time the names of the Father, the Son and the Holy Spirit. It is thus that the Church are to know God; and therefore the believer in distinguishing His blessings, as revealed in the scriptures of truth, is taught to distinguish the agency of the Father, the Son and the Holy Spirit.

Thus with regard to the Church's sanctification.-It is said to be sanctified by the Father-i. e. to be separated unto blessing by Him. (Jude 1)

II. It is sanctified by the offering of the body of Jesus once. (Heb. x, 10.) Sanctified by His blood. (Heb. xiii, 12.)

III-It is sanctified by the Spirit, unto obedience ;The first is the source, the second the channel of the third blessing to those who believe. Why are the first two passed over by Barclay and the third ascribed to the Word rather than to the Spirit? Is it, or is it not truc, that the one offering of the body of Jesus sanctifies the " comers thereunto," though they be unclean as the leper before? Is it, or is it not true, that he who is thus sanctified, is perfected for ever? for this is the connection of 10th and 14th verses in the 10th of Hebrews. There may be much false

profession, but this must not lead us to annihilate the blessings of the real "comers unto" that one sacrifice.

If sanctification by the offering of the cross be not recognized, it is no wonder that the Lord's Supper is rejected. We should rather be astonished if the sign were continued when the thing signified is denied.

To teach "remission of past sin" is not to teach sanctification by the blood of Jesus. The returned prodigal did not merely receive the remission of past sin, he was personally received into a Father's house. He was no longer a stranger but a child,-"Wherefore thou art no more a servant but a Son and if a Son then an heir of God through Christ." (Gal. iv, 7.)

NOTE TO CHAPTER IV.

Original Gull must not be confounded with Original Sin. The first is entirely independent of what we may be, as to our own nature; and it rests on all the descendants of Adam simply because they are his descendants;-the second is the real infection of our nature, whereby by every one (naturally born from him) is inclined to evil, and that continually ;-even as it is written, "The imagination of man's heart is evil from his youth."

Unless this distinction is made, we shall not apprehend aright the difference between the believer's vicarious right

eousness in Christ, and the consequent impartation of a new nature,

It is expressly written in that part of the scripture which specially treats of this subject, "that sin is not imputed. where there is no law"-ie. none are held responsible for personal transgression, who have not, like Adam, broken some precept which has (no matter in what way) been known and recognized. Nevertheless such may be vicariously guilty; and this, according to the scripture, is proved by the fact, that death (the punishment of sin) reigned even over those who had not sinned after the similitude of Adam's trangression. (Rom. v.) Hereby Original Guilt is proved, or, to use the Apostle's words, "That by ONE man's disobedience (and not their own) many were made SINNERS."

Nevertheless, God having been pleased to give a law which said, "Do this and live," it follows that none who are under these conditions are hindered from entering into life by any vicarious condemnation which may rest upon

them on account of Adam.

If they are hindered, it is on account of indwelling corruption in themselves, which the law will elicit, and has elicited fully in the case of every naturally born descendant of Adam.—“What shall we say then, is the law sin? God forbid. Nay, I had not known sin but by the law; for I had not known lust, except the law had said, "thou shalt not covet;" but sin taking occasion by the commandment wrought in me all manner of concupiscence: for without the law sin was dead. For I was alive without the law once, but when the commandment came, sin revived and I

died. And the commandment which was ordained to life I found to be unto death."

There was never but one person who found the commandment to be unto life, and that was the Lord Jesus. He kept the commandments, and therefore deserved to enter into life thereby. He might have preferred His claim and His Father would have vindicated it; even as He said, "Thinkest thou that I cannot now pray to my Father, and He shall presently give me more than twelve legions of angels."-But He must have entered by Himself alone. Without shedding of blood there could have been no remission of others' sins, and therefore he gave Himself for the Church which he loved. And now it is no longer said to sinners "Do this and live," but, "Believe on the Lord Jesus and thou shalt be saved.""Christ is the end of the law for righteousness to every one that believeth."

As therefore the guilt which rests on us from the first Adam is answered by the righteousness which rests on us through the Second, so also is the corruption which we inherit from the First answered by the new nature implanted in us through the Second. It has already been said that this new principle of righteousness is called the "law of the Spirit of life IN Christ Jesus," as shewing that it only belongs to those who are in Him, and hereby strength is given to all who do not grieve the Spirit to follow in the path of obedience and peace. Blessed are they who do not grieve the Spirit: their strength shall be equal to their day; and it shall be said to each of them at the end, "well done good and faithful servant." May we

look to our Heavenly Father to keep us from grieving His

Spirit.*

NOTE TO CHAPTER V.

The reason why the expression, "Christ's imputed righteousness" is not found in the scripture, is because it would fail to convey the full truth intended. It falls short of the reality.

*The 8th. chapter of the Romans should be read as a continuation of the 7th,-In the Sth. are mentioned

1.-The law. (verse 3.) II.-The law of sin and death.

III The law of the Spirit of life-what these are we learn from the 7th chap. I.-The law is described (vii, 9.) as being the commandment of God, whereby sin revived.

II. The law of sin and death is "the law in the members, warring against the law of the soul, and bringing into captivity to the law of sin which is in the members." (vii, 23.)

The law of the Spirit of life, is the exact opposite to this, for it maketh free from the dominance (though it does not destroy the existence) of the law of sin in the members.

It may be said that there are four states described in the 7th

and Sth of Romans.

I. The unconscious state of sin, in which we fancy ourselves alive before we recognize the full requirements of God's holiness. (vii, 9.)

II. The state of anxious struggling consequent on an attempt to meet the claims of God's holiness, followed by despair and conscious bondage to the law of sin.

III. The removal of the despair by faith in the blood of reconciliation,

IV. The removal of the practical dominance of sin in us by the implantation of the law of the Spirit of life,