dition was not now mended. They could, however, do something for the cripple; and, incited doubtless by a divine impulse, Peter said to him: "Silver and gold have I none; but such as I have give I thee." Then, in a tone of authority, he added: "In the name of Jesus Christ of Nazareth, rise up, and walk." Immediately a supernatural power strengthened his limbs; and he that had been disabled, the mere object of pity, perhaps of contempt, now walked, and, in the fulness of his gushing joy, leaped, and entered into the temple, praising God for the mercy which had restored him. The miracle of course attracted many curious gazers. And Peter took advantage of their wonder to preach to them Jesus and the resurrection. He disclaimed, as 'every faithful servant of Christ will do, all personal virtue or authority in the matter, and desired them to know that it was through him whom they had crucified that this marvellous deed had been wrought. He charged home their guilt upon their consciences, but at the same time assured them that the blood which they had shed was able to wash away their sins. This address was rendered effectual by the power of the Holy Spirit to the conversion of a vast many. Nevertheless the rulers, filled with malice, apprehended the apostles, and rebuked them for their preaching. But their mouth was not thus to be stopped. They seized the opportunity of declaring to the great men the truths of the everlasting gospel, and thanked God for the liberty he had given them, though amid persecutors and enemies, of setting forth the truth as it is in Jesus. Let us remember, as we reflect upon this history, that the power of Jesus Christ to save is not exhausted he is "the same yesterday, and today, and for ever." "How was it," I one day asked Mrs. Kyle, that McHale seemed to have become suddenly so staunch a Romanist as to believe that protestant baptism could lose his child's soul?" hears Ryan cursing her, as he did when he was dying; and sometimes she fancies she sees her boy in flames, calling to her to save him; and 'tis all that priest's doing." "I cannot quite understand how or why McHale cursed Kitty, as you say he did, Mrs. Kyle." "Don't you see, sir," she said, "father D(as Kitty calls him) told him that she had been the ruin of his child; that her having had him baptized a protestant had sent him to hell when he died; and believing, as he did, all that artful, cruel man told him, and fond as he was of the little fellow, it was no wonder (as I may say) his hating the sight of my poor child; and then, when when he was all but dead, in the very agony, it seems, he told him to say, if he wished to go to heaven, that his curse was upon her for having destroyed their child's soul, and it would follow her, and haunt her till she became a member of what he called the only true church." "Poor Kitty," I exclaimed, "do you think it had any effect on her?" "Effect, sir! she says she was for all the world like a mad thing for weeks after Ryan's death. It was long before she could be persuaded to leave the grave where her husband and child were both laid; and, when at last a kind neighbour did persuade her to go to her home, she still raved and tore her hair, and kept on crying out, 'He cursed me! he cursed me!" " "Of course Kitty's grief was intense; but had the priest's arts any effect on her faith, I mean? Do you think she is inclined to become a Romanist?" "Well, sir, I hardly know; and, for the matter of that, I don't much think she knows her own mind about it. You see, sir, till he was taken ill, Ryan didn't think or care anything about any religion; so he never talked to Kitty about the difference of what they believed in; and she was almost too much beside herself to heed what the priest said; so she scarce knows what a papist does believe, or what he doesn't, you know. Still, sir, I do think she would like to be a Romanist, because of what her husband said: she seems to have a sort of hankering after being what he was; besides, she is in perpetual fear of the curse, which she says is hanging over her." not?" "Poor child, poor child," I said, half aloud, half to myself. "And now, Mrs. Kyle," I "Why sir," she replied, "it seems that the added, "you see that all Mr. Morton said would priest went to C-- as soon as ever the doctor come to pass has done so, do was sent for; and, during the two days that poor you "To my sorrow I do, sir.' Kitty was insensible, he so worked on Ryan's "You see clearly, too, all the trials, all the difmind (which you know, sir, was weakened by sick-ficulties, and all the dangers, which beset the path ness) as to make him believe or fancy that he saw of her who ventures to marry a Romanist, do you the poor child in flames, and heard him say that not?" his mother had sent him there." "But what could the priest's object have been?" I asked. 66 Why sir," she replied, "he got poor Ryan, you know, sir, to give a sight of money for prayers (masses, I think they call them, sir) to be said for the good of the child's soul; and I've heard that all the money given so goes into the priest's pocket. Then, too, you know, sir, he wanted to turn our Kitty papist; and I suppose he thought the likeliest way to do that was to terrify the poor thing; and sure enough he did that with a vengeance: she often says now, she's sure she "O, sir, I've seen it all along; and, if the time could come over again, Mr. Relton, I'd rather see my child in her coffin, cold before my eyes, than at the altar with a papist: I would indeed, sir. Such a marriage risks the happiness of soul and body: I feel it does: it has done so. Kitty can never be happy again here: I pray God she may be in the next world. But, sir, isn't it fearful to think of all she's got to undo, and to do, before we can hope she is even in the right way to being happy? She doesn't know what she believes, nor what she doesn't believe, sir: her mind seems at random like; and it seems to long to have something to rest on, but can't find anything. O, Mr. Relton, what can be done?" "We must pray for her," was my answer to this mournful appeal: "we must pray that she may have grace given her to pray for herself in heart, and with the understanding; and then (that one great boon once vouchsafed) we need no longer be fearful. Prayer and humiliation saved Ahab from punishment, rescued the penitent thief from the very threshold of hell; and, when God saw that the persecuting Saul was praying, he sent his minister to give comfort to his soul and light to his eyes. O, may he of his infinite mercy give both to your child, Mrs. Kyle: she has indeed need, great need, of both those blessings." "O, she has, I know she has," the poor mother exclaimed most sadly. "I wouldn't mind her feeling lonely and miserable and consciencestricken, sir, if she did but feel she is a sinner, and needs a Saviour-if she could but forget her sorrows enough to think of her sins; but, Mr. Relton, she is so bold in the way she speaks of God s judgment: she frightens me sometimes, so that I almost hope her head is not right. She talks just as if God was injuring her, by sending her these trials: she says it is a shame, a cruel shame she should be so tormented-that she has never done anything to deserve such bitter punishment, and that it cannot be God who took away her husband and child; or, if it was, that he is not a God of mercy. O, sir, what shall I do? it breaks my heart to hear her run on so wildly, so wickedly, I'm afraid it is. If she were but humble-minded, I could bear any grief with her; I think I could almost bear to see her dying dead. O, I could bear anything better than to think she is rebelling against God, and making him angry with her every moment." "Could you expect to find your daughter humble, and obedient? resigned to God's will, and ready and anxious to please you?" 'No, no, sir; I couldn't indeed expect it; but I could not help hoping, even though it was perhaps against hope. O, if our training had been better, if we had brought up our child as a Christian, how different she would have been! It is our fault: it was I who spoiled her.. my foolish fondness choked all that was good in her .. idiot that I was, not to correct her for her faults: they are sins, dreadful sins now. O it was my fault, it was my fault she was not what she should have been; that she is what she is! O, if I might be punished, and she be spared!" and the Romanist cannot kneel at the same altar, cannot read the same bible, cannot cherish one hope they cannot have one faith, one baptism, nor even one Lord: they cannot be one in heart and in mind, and therefore they ought never to be bound together by the ties which render them "one flesh," and should unite them for time and for eternity... Of Kitty McHale, the "old man's child," little remains to be said. When sufficiently recovered to be removed with safety, she left my home for that of her invalid aunt, to whom her mother was anxious to return. But she did not long remain there: no sooner was her strength recruited than, restless and unhappy, she pined for change; and day by day she grew more and more discontented. Mrs. Kyle, anxiously alive to every symptom of uneasiness on her daughter's part, and fearing lest the entire seclusion in which they lived might (by preying on her spirits) be prejudicial to her health, earnestly urged her to visit some relations living in the north of England, who were anxious to receive her; and at length Kitty consented to accept their invitation. But, if solitude had been distasteful to Kitty, the noise and bustle, the continual coming and going of a large town were far more so. The abode of her relatives became absolutely odious to her, and, kind as they were, she disliked them thoroughly; why or wherefore she could hardly tell. However, so peevish and irritable did she become, that it was no wonder their grief was not great on her announcing an ardent wish to return to her mother. With an aching heart the aged widow beheld the lines of care still more deeply graven on her daughter's care-worn brow, and heard the discontented tone with which she was greeted as she held forth her arms to receive the wanderer. Kitty believed herself a sincere mourner: she thought that all her sorrow was caused by the death of Ryan and her child, and that all her feelings sprung from grief-pure, natural, allowable grief. Alas! she knew not her own deceitful heart; nor could she discover the demon of discontent which was gnawing at its very vitals. She was at enmity with God; how could she therefore be happy in the world which he created by his power, and ruled by his providence? She would not regard God as her father: she thought of him as a harsh and cruel tyrant; how then could she be contented under his care? She called herself a miserable widow, a childless widow (and so she was); but that did not account for her evil tempers, her desponding feelings: it rather aggravated than palliated the sin she daily, nay, hourly, committed in thought, in word, and in deed. In thought she was arrogant towards God, and rebellious against his will: in word she was hasty, imperious, and often unkind, even towards her gentle and aged mother; whilst in deed she was often reckless alike of God's honour, and of the duty which she owed to her fellow-men. In a word, self was Kitty's idol: self she worshipped, and to self everything and everybody were made to give way. Alas! that indulgence should so easily render even the naturally unselfish selfish, the meek I told her it might not be that. But enough of this; enough has been said to show the ruinous, the fatal effects of early spoiling, of overindulgence, and the neglect, in the training of a child, of "the one thing needful." Had Kitty been nurtured as a Christian child, a pilgrim upon earth, and an heir of eternal life, there would have been hope; there would have been reason to expect that she would have been a Christian woman, patient in tribulation, and rejoicing in hope of the glorious future which was before her. Enough has been said, too, of the evils both temporal and eternal, the sorrows and the heart-spirited hasty, the docile disobedient, and the conburnings, the danger of falling into temptation, and the little hope there is of escaping it, attending the marriage of those whose religious opinions are opposed to one another. .. The protestant tented exacting and rebellious! Can the evil which brings so many others in its train be too sedulously guarded against, either in ourselves, in our conduct towards our children, or in the use of the influence which we exercise over those committed in any way to our guidance, or our care? Kitty at length persuaded herself that could she but once again visit C---, and behold the grave which held all that was dear to her, all would be well though she could not again be happy, she was sure she should be peaceful and contented. Accordingly she determined to set out for Ireland; and her mother (wearied out by continual and vain efforts to amuse, to improve, and to influence her daughter for good) offered no opposition to her wishes. The young widow reached her destination in safety; and there the news reached her that her mother was no more. Having then no tie binding her to England, no inducement to return to it, she wandered over the face of her adopted country without interest and without aim; and in some nook of the " Emerald Isle" the "old man's child" is still residing. The accounts which I have from time to time received of her have been few and scanty, and, what is far worse, they have been far from satisfactory: sometimes believing herself a Romanist, sometimes a protestant, she is always fretful and unhappy, and not unfrequently desponding: so Kitty's life-time is passing away. Unimproved, unenjoyed, unblessed to herself or others, her days are rolling by: thus of her, who was once the cherished object of my care, the hopeful member of my youthful flock; of her, whose every childish action was known to, and approved by me; whose every girlish thought was scanned by my keenly observant eye; of her, who has prayed at my knee, and for whom my prayers have been constant-of Kitty McHale, changed, marred as she is, I can only say, in conclusion (and I say it with deep feeling, and a heartfelt hope that my words may be heard and answered), "May the Lord have mercy upon her, and forgive her; for the sake of Jesus Christ our Lord." Amen. A. E. L. THE CHRISTIAN COMING TO CHRIST WITH THANKSGIVING*. We know who is our Redeemer, and we know that he is our King. We know that he reigns in heaven. We know that his ministers are with us on earth, and that they do his work not in their own strength, but by his Spirit that works in them, and with them. We know that he accepts our sacrifice of praise and thanksgiving. We know that he feeds us with the Hesh of a sacrifice, of which they had no right to eat who served the tabernacle (Heb. xiii. 10)-the great offering for sin. We are come not to the flames and thunders of Mount Sinai, at which Moses himself trembled, and the people could not endure them (Heb. xii. 18); but into the church of God, which is one with the church in heaven, in which God dwells, and brings us near to himself, so that we can approach him readily and constantly by a new and living way" (Heb. x. 20). Thousands of churches are one holy temple in which his people meet before him. Millions of ⚫ From "Sermons for Sundays, Festivals, and Fasts." worshippers, in all parts of the world, are one congregation; for they are one body in Christ. "O house of Jacob,' we may say with the prophet, "come ye, and let us walk in the light of the Lord" (Isa. ii. 5). Come all ye who name the name of Christ, and gather yourselves together in his name, "to render thanks for the benefits you have received at his hands, to set forth his most holy praise, to hear his most holy word, and to ask those things which are needful for body and soul." Come and rejoice together in what he has done for you, when his church celebrates the great acts of his life on earth, or the work of his Spirit in his saints and martyrs. Come and partake of the sacred feast he makes you. Come and join with angels and archangels, and glorified saints, in celebrating his praise. Come--unless you mean to turn away from him, to show, by your unwillingness to be with him, that you do not care to be found among his people at the last day. Come, if you wish the joyful sound of his praise to ring from land to land, and the earth to be filled with the knowledge of the glory of the Lord, as the waters cover the sea. Come, unless you are content to be among the people that forget God (Hab. ii. 14; Isa. xi. 9 ; Ps. ix. 17). But come, remembering into whose presence you are coming. Come, determined to "walk in the light of the Lord." Not as those who walk in darkness, and "hate the light, neither come to the light, lest their deeds should be reproved" (John iii. 20). Come, and be ready to live in the light. Submit yourselves truly to Christ, take his yoke upon you, and learn of him (Matt. xi. 29). Remember, until you can rememthat God searches the heart, and knows the most ber it with joy, because you are doing the truth, secret springs of all you do. Do not a thing which you would wish to hide; for to think of hiding it from him is worse than folly; it is to deny him. Think not you can rejoice in Christ, and not rejoice in righteousness. Think not you can rejoice in Christ, and do the deeds of darkThink not you can rejoice in Christ, and keep hidden malice in your hearts, or deceive your neighbour for gain. Think not you can rejoice in Christ, and delight in thoughts of the world and of the flesh. ness. The light of God's countenance shines through all creation it cheers the martyr in his dungeon, it glorifies the unknown or despised saint, it detects the wicked in his hiding-place. Yes, whether he wrap himself in the shade of night for theft or murder, or in the depths of deceit for fraud and filthy lucre, or in the splendour of wealth for pride and oppression and carelessness, or in the show of religion itself, to stand well with men by his hypocrisy. It is under this eye that you are called to venture upon holy ground; or rather, God has placed you within his courts, and reminds you that you are walking in them, and in his presence. "Let every one that nameth the name of Christ depart from iniquity" (2 Tim. ii. 19). JUSTIFICATION BY FAITH*. To fulfil the law is to do the works thereof, and whatsoever the law commands, with love, lust, and inward affection, and delectation, and to live godly and well, freely, willingly, and without compulsion of the law, even as though there were no law at all. Such lust, and free liberty to love the law, cometh only by the working of the Spirit in the heart. cast away the works of the law, so that he soundeth as though he would break and disannul the law, through faith, he answerech to that might be laid against him, saying, We destroy not the law through faith, but maintain, further, or establish the law through faith; that is to say, we fulfil the law through faith. Sin, in the scripture, is not called that outward work only committed by the body, but all the whole business, and whatsoever accompanieth, Now is the Spirit none otherwise given than by moveth, or stirreth unto the outward deed; and faith only, in that we believe the promises of God that whence the works spring, as unbelief, pronewithout wavering, how that God is true, and willness, and readiness unto the deed in the ground of fulfil all his good promises towards us for Christ's the heart, with all the powers, affections, and blood's sake, as it is plain (chap. i.): "I am not appetites, wherewith we can but sin; so that we ashamed," saith Paul," of Christ's glad tidings, say that a man then sinneth when he is carried for it is the power of God unto salvation to as away headlong into sin, altogether, as much as many as believe"; for at once, and together, even he is, of that poisonous inclination and corrupt as we believe the glad tidings preached to us, the nature wherein he was conceived and born. For Holy Ghost entereth into our hearts, and looseth there is none outward sin committed, except a the bonds of the devil, which before possessed our man be carried away altogether, with life, soul, hearts in captivity, and held them, that we could heart, body, lust, and mind thereunto. The have no lust to the will of God in the law; and, scripture looketh singularly into the heart, and as the Spirit cometh by faith only, even so faith unto the root and original fountain of all sin; cometh by hearing the word, or glad tidings, of which is unbelief in the bottom of the heart; for, God, when Christ is preached how that he is God's as faith only justifieth and bringeth the Spirit and Son and man also, dead and risen again for our lust unto the outward good works; even so unbelief sakes, as he saith in chap. iii. iv. x. All our jus- only damneth and keepeth out the Spirit, protifying, then, cometh of faith; and faith and the voketh the flesh, and stirreth up lust unto the Spirit come of God, and not of us. When we say, evil outward works, as it happened to Adam and faith bringeth the Spirit, it is not to be understood Eve in paradise (Gen. iii.) that faith deserveth the Spirit, or that the Spirit is not present in us before faith. For the Spirit is ever in us, and faith is the gift and working of the Spirit. But, through preaching, the Spirit beginneth to work in us. And, as by preaching the law he worketh the fear of God, so by preaching the glad tidings he worketh faith. And now, when we believe, and are come under the covenant of God, then are we sure of the Spirit, by the promise of God; and then the Spirit accompanieth faith inseparably, and we begin to feel his working. And so faith certifieth us of the Spirit, and also bringeth the Spirit with her, unto the working of all other gifts grace, and to the working out of the rest of our salvation, until we have altogether overcome sin, death, hell, and Satan, and are come unto the everlasting life of glory. And for this cause we say, faith bringeth the Spirit. of Hereof cometh it, that faith only justifieth, maketh righteous, and fulfilleth the law; for it bringeth the Spirit through Christ's deservings: the Spirit bringeth lust, looseth the heart, maketh him free, setteth him at liberty, and giveth him strength to work the deeds of the law with love, even as the law requireth; then, at the last, out of the same faith, so working in the heart, spring all good works by their own accord. That meaneth he in the third chapter; for, after he hath * From Tyndale's "Prologue upon the Epistle to the Romans." The first volume of the works of Tyndale," the apostle of England," as he was not undeservedly called for his labours in translating the scriptures, has just been issued by the Parker Society, together with a volume of Fulke. We have often expressed, and would reiterate our deliberate judgment, that the works of the reformers, published by this useful society, ought to be in every clergyman's library. We understand that a volume of Bradford is speedily to appear. It will be cordially welcomed by every faithful protestant. ED For this cause Christ calleth sin unbelief; and that notably in John xvi.: "The Spirit shall rebuke the world of sin; because they believe not in me." And (John viii.), "I am the light of the world." And therefore (John xii.) he biddeth them, "While ye have light, believe in the light, that ye may be the children of light; for he that walks in darkness knows not where he goeth." Now, as Christ is the light, so is the ignorance of Christ that darkness whereof he speaks, in which he that walketh knows not whither he goeth; that is, he knows not how to do a good work in the sight of God, or what a good work is. And therefore Christ saith, "as long as I am in the world, I am the light of the world; but there cometh night when no man can work;" which night is but ignorance of Christ, in which no man can see to do any work to please God. And Paul exhorts (Eph. iv.), "that they walk not as other heathens who are strangers from the life of God, through the ignorance that is in them." again, in the same chapter: "Put off the old man, which is corrupt through the lusts of error, that is to say, ignorance." And (Rom. xiii.), "Let us cast away the deeds of darkness;" that And (1 is to say, of ignorance and unbelief. Pet. i.), "Fashion not yourselves unto your old lusts of ignorance.' And (1 John ii.), "He that loveth his brother dwelleth in light; and he that hateth his brother walketh in darkness, and wotteth not whither he goeth; for darkness hath blinded his eyes." By light he means the knowledge of Christ, and by darkness the ignorance of Christ. For it is impossible that he who knows Christ truly should hate his brother. Furthermore, to perceive this more clearly, thou shalt understand that it is not possible to sin any sin at all, except a man break the first commandment before. Now the first commandment is divided into two verses: And "Thy Lord God is one God, and thou shalt love thy Lord God with all thine heart, with all thy soul, with all thy power, and with all thy might". And the whole cause why I sin against any inferior precept is that this love is not in mine heart; for were this love written in mine heart, and were it full and perfect in my soul, it would keep mine heart from consenting unto any sin. And the whole and only cause why this love is not written in our hearts is that we believe not the first part, that "our Lord God is one God." For wist what these words, "one Lord and one God," mean; that is to say, if I understood that he made all and ruleth all, and that whatsoever is done to me, whether it be good or bad, is yet his will, and that he only is the Lord that ruleth and doeth it: and wist thereto what this word "mine" meaneth; that is to say, if mine heart believed and felt the infinite benefits and kindness of God toward me; and understood and earnestly believed the manifold covenants of mercy wherewith God hath bound himself to be mine wholly and altogether, with all his power, love, mercy, and might; then should I love him with all mine heart, soul, power, and might, and of that love ever keep his commandments. So that ye see now, that as faith is the mother of all goodness and of all good works, so is unbelief the ground and root of all evil, and all evil works. Finally, if any man that hath forsaken sin, and is converted to put his trust in Christ, and to keep the law of God, do fall at any time, the cause is, that the flesh through negligence hath choked the spirit and oppressed her, and taken from her the food of her strength; which food is her meditation in God, and in his wonderful deeds, and in the manifold covenants of his mercy. Wherefore then, before all good works, as good fruits, there must needs be faith in the heart whence they spring. And before all bad deeds, as bad fruits, there must needs be unbelief in the heart, as in the root, fountain, pith, and strength of all sin; which unbelief and ignorance is called the head of the serpent, of the old dragon, which the woman's seed, Christ, must tread under foot as promised unto Adam. CHRIST THE RIGHTEOUS BRANCH*. THE term Branch is not an inappropriate figure when applied to Christ. What do we behold in a branch? There is first the gentle shoot from the main stock, or trunk; then its gradual increase and enlargement, and its sending forth its leaves and fruit. Now apply this vegetable process to our Lord. His first appearance on earth was as a tender shoot as an infant of days. Years pass away, and he attains to manhood through the gradation of childhood and youth. He enters on his Father's business; preaches the doctrines of his kingdom; a few are attracted to him by them; the numbers increase till multitudes hear him gladly, and become his followers. He elects some to become his special attendants; makes a vicarious sacrifice for sin; rises from the dead; commissions those whom he had chosen to go and * From "Scriptural Teaching;" by the rev. W. Blackley, B.A. preach the gospel to all nations, kindreds, tongues, and people, but first to wait for the descent of the Holy Ghost, by which they were to be endued with power from on high; the Holy Ghost is given; the word of God spreads; the number of the disciples is greatly multiplied; nation after nation, as time rolls on, becomes obedient unto the faith. And for 1800 years the gospel has been proving itself to be the power of God unto salvation to every one that believeth; to the Jew first, and also to the Gentile. Thus has Christ and his cause, like a tender shoot, grown to a strong, powerful, and fruitful branch; and the leaves of it been healing the nations, and proving to them as the balm of Gilead, imparting to them life and vigour, sowing among them the seeds of eternal life, and making them blossom and bud, filling the world with fruit! fruit to the glory and praise of God. But an important point in the declaration is the character assigned to the Branch, or the Lord Jesus. He was to be a righteous branch, or person. And this was absolutely necessary for the effecting the object of the mission on which he came. As to his divine nature, in him dwelt all the fulness of the godhead bodily. He was, therefore, mighty to redeem, being the Lord Jehovah from heaven, God manifested in the flesh; but, being also man, being one "chosen out of the people," being expressly appointed to act as mediator between God and man, to effect the counsel of peace between them both; he had in that character also to sustain a righteousness, or to be perfectly holy, in order to make his sacrifice, or the shedding of his blood, precious and available in the sight of God for human transgression. Had he failed in one point of duty, had he committed any the least sin in thought, word, or deed, his life would have been useless, and his sacrifice unavailable, as a Redeemer. He could in that case have made no atonement for the sin of man, and brought him no nearer to God from whom he was separated in affection, and by sin. But "righteousness was the girdle of his loins, and faithfulness the girdle of his reins." Outwardly and inwardly, complete, perfect, and entire holiness was stamped upon him. The first and great commandment of the divine law, that man should love the Lord his God with all his heart, and with all his mind, and with all his soul, and with all his strength, was fulfilled by him, not only in the letter, but in the spirit. He himself testifies as man: "I delight to do thy will, O my God: yea, thy law is within my heart:" "The prince of this world cometh, and hath nothing in me." In his complex character, then, of God and man he was righteous. He was not only manifested, as St. John tells us, "to take away our sins", but "in him was no sin". He was not like the Jewish high priest, who had first to offer up sacrifice for his own sins, and then for the people; but, being "holy, harmless, and undefiled", he could, by one sacrifice, make an atonement for human transgression, and thereby make an end of sin, and bring in everlasting righteousness; could by one-offering of himself, as the Lamb of God, take away the sin of the world; or, to use the language of the 31st article of our church, "his offering once made was a perfect redemption, propitiation, and satisfaction, for all |