room." The Lord moreover had greatly prospered several of those who had not only aided in the first formation of the infant society, but who had been most useful in its subsequent progress. Feeling their indebtedness to God, they were commendably anxious to erect for his worship a house worthy of his name. These causes combined resulted in the erection, in 1868, of a beautiful sanctuary at a cost of £2,400. The foundation stone was laid on the afternoon of January 1st, 1868, by Arthur Pease, Esq., of Darlington. A public tea was afterwards held in the British schools (kindly lent for the occasion), which was attended by upwards of 500 persons, followed by a public meeting. The collections and proceeds of tea amounted to £73. The chapel stands in an excellent situation, and presents an imposing appearance. The architect and builders have spared no pains to render it worthy of the great efforts put forth by those on whom the burden of devising ways and means" devolved. The style of architecture adopted is Italian, the façade being of polished stone from the Kenton quarries, Newcastle, rusticated to first cornice, ornamented with two columns supporting the portico; shafts, polished Aberdeen granite, and two Corinthian caps of Kenton stone. The cornices are relieved by natural foilage, geometrically arranged. The chapel is lighted by twenty-one windows, and approached by two doors. The entrance and aisles are inlaid with ornamental variegated tiles. The pews, which are open, are made of red pitched pine. The gallery, rostrum, and orchestra fronts are of ornamental metal work, with foliaged painted salmon colour, relieved with vermillion, and present a beautiful appearance. The galleries are supported by ten cast iron columns, with ornamented caps etched out in colour. The roof is sustained by eight pillars, and there is a coved ceiling with ornamental cornices and panels. The arch of the orchestra is supported by two plastered pillasters, enriched by two Corinthian caps, the keystone forming a shield. The chapel is lighted by a corona lamp, with forty-two lights; four standards with three arms and nine lights each. The body of the building is lighted by eight brackets, the rostrum by two standards with moveable arms, the orchestra by two brackets, and the entrance by a beautiful harp light. The dimensions of the chapel are 49ft. by 45ft., and will seat with ease and comfort 650 persons. At the end of the chapel is a comfortable and commodious school, 33ft. by 44ft., lighted by five windows. Behind are two vestries, a large yard, and conveniences. The various works have been well executed by Mr. Thomas Hull, builder, Mr. John Hare, joiner, Mr. Rymer, painter, and under the personal superinten. dence of Mr. John Graham, architect. The chapel was opened for divine worship on Sunday, February 14tb, by the Revs. Samuel Antliff

and J. T. Harwood (Wesleyan). Collections, £40. On Monday, February 15th, a public tea was held in the school-room, and attended by nearly 1,000 persons. A public meeting followed, collection at which and profits of tea, were £55 10s. On Sunday, February 21st, by the Revs. Wm. Antliff and J. K. Jackson (New Connexion); collections, £31 15s. On Monday, February 22nd, the Rev. Wm. Antliff lectured on the "Signs of the Times," which was followed by a supper, gratuitously supplied by a "bachelor friend." Proceeds of lecture and supper, £16 15s. It is impossible in this brief article to give the names of all who have aided us in this great and good work; yet, to the ladies of our society and congregation we are much indebted for their zealous and liberal assistance, they having, by their bazaar efforts, added to our funds the handsome sum of £209 10s.; also for having gratuitously supplied trays for the public teas, both at the foundation stone-laying and the opening services. The total amount realized from subscriptions, bazaars, public teas, &c., &c., have amounted to the grand total of £1,200, an amount that has surprised the whole neighbourhood, and perhaps none more than the trustees. To our numerous friends, one and all, who have aided us in our onerous undertaking, the trustees desire to tender their sincere thanks. It is satisfactory to be able to state that the chapel is well attended, and the amount realized from the sittings during the year has reached the pleasing sum of £49 8s. 6d. Our Sabbath school is in a very prosperous condition, having an average attendance of 220 scholars, and still increasing. An organ fund has been formed, and the amount to the present contributed and realized by special services (when we were favoured with the services of Miss Bennett, of Chester) has nearly reached £100. It is intended to open the organ, which is being built by Messrs. Conacher & Co., of Huddersfield, in September, free from debt. It is to cost £180. We have just held our first anniversary, when we were privileged to secure the services of the worthy President of Conference, the Rev. P. Pugh. The services, both financially and spiritually, were very successful. Our hearts are oft-times uplifted to God for the wondrous way in which God has favoured us in the eyes of the people. Our intentions still are to labour at God's command, and offer all our works to him. The chapel, &c., was built during the superintendence of the Rev. E. Rust, to whom we accord our grateful thanks.

Since writing the above, my soul has been much moved at hearing of the somewhat sudden and unexpected death of one of our congregation (Mrs. Vickers, of Mownmeadows Farm), to whom (and to her husband) we were much indebted. At the stone-laying and chapel opening she

cheerfully provided and superintended trays, and at our anniversary, although business engagements rendered it inconvenient for her to previde a tray, yet her husband and herself gave a donation of one pound. I am glad to be able to say she died happy in the Lord.

WM. HESLOP.

AN ESSAY ON ENTIRE SANCTIFICATION.

Read to the Local Preachers' Literary Association of the Old Hill Station, in the Primitive Methodist Chapel, Hasbury, by William Price, of the latter place, December 28th, 1868.

DEAR BRETHREN,-The believer in Christ is called to holiness, a privilege purchased by the Saviour's precious blood, being a subject of the most gracious invitation and promises, and enjoined upon him as a solemn duty, enforced by the highest authority, "Be ye holy for I am holy, saith the Lord." "Follow peace with all men, and holiness, without which no man shall see the Lord." The word holiness in Scripture is frequently expressed as sanctification, which will be defined further in the course of the essay. We would observe that it is a necessary qualification for usefulness and happiness in the Church militant, and the only one for being admitted into the Church triumphant.

Our subject includes three things. First-The pardon of all sin committed. Secondly-The justification of the heart from all sinful tendencies. Thirdly-Producing loving obedience.

The justified believer is sanctified in the lowest sense of the word, and in the first stage of the work a separation has taken place between him and "the way of transgressors." All actual sin is given up, and the Conscience purged from dead works, being translated out of the kingdom of darkness into the kingdom of God's dear Son, which is "righteousness, and peace, and joy in the Holy Ghost." All guilt which brings condemnation into the soul is removed, and there is imparted that new life which can spring only from a knowledge of God's favour; it passes the recipient over that moral line which divides between spiritual life and spiritual death when regeneration and adoption into God's family take place. The Holy Spirit bears witness to its reality: "God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father."

Under the Mosaic law, the ceremonial of sanctification implied the external rites and ordinances, although the word in the original,

"Kodash," is generally rendered holy or sanctified, hence we have also that purified state of mind induced by the indwelling of the Holy Spirit, producing internal and external holiness. It is also termed a full consecration of all our powers unreservedly to the service of God, and in this sense the Christian may be said to sanctify himself. "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you. If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are." "In whom ye also are builded together for an habitation of God through the Spirit," and is therefore not only enabled to die unto sin and live unto righteousness, but is renewed after the image of God in knowledge, righteousness and true holiness. There is a separation from the love, dominion, and guilt of sin, and an actual exemplification of holiness-experimental and practical devotedness to God, the understanding, will, memory, affections, and all the powers of body and soul are brought into subjection to the will of God; not, however, raising its possessor to Adamic or Angelic perfection, nor yet measuring by the same standard, neither does it free from temptation to sin. Our Lord himself not being exempted in this respect, "For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin." The sin is in yielding to temptation. There is still danger of falling away, even the most pious by unwatchfulness may lose the blessing. Incessant rapture will not always be the portion, as instance, Samuel's lamentations, Elijah's grief, Jeremiah's tears, and Paul's heaviness on account of the sins of their countrymen, Sanctification does not raise us to such a high state of holiness but we shall always have need to depend on the atoning blood of Christ. There is the same necessity for a Christian of the highest attainments depending solely on Christ as for a babe in Christ.

This now brings us to the second head, viz.: the purification of the heart from all sinful tendencies. There is a positive side to entire sanctification, and affirm that the heart can be purified from all its pollutions and be made perfectly holy, the carnal mind be quite uprooted, and grace have all the powers and dispositions of the soul brought into conformity to the will of God. Grace can control the rising motions of original sin, grace can altogether rid the heart of them; grace can purify the heart from all uncleanness, by believing what God saith, and casting itself into the sea of Christ's all-cleansing blood. "For the grace of God that bringeth salvation hath appeared to all men, teaching us that denying ungodliness and worldly lusts we should live soberly, righteously, and godly in this present world, looking for that blessed hope and the glorious appearing of the great God and our

Saviour, Jesus Christ, who gave himself for us that he might redeem us from all iniquity and purify unto himself a peculiar] people, zealous of good works."

The Holy Spirit's sanctifying power has made the heart without spot or wrinkle, or any such thing, and is purified like gold and made a holy vessel for God, burnished both within and without. The living temple is swept of all its filthiness and idols, and prepared for the full and uninterrupted possession of the God of love. Under the dispensation of the law of Moses everything was commanded to be purged with blood and water. No defilement was allowed, and the man who disregarded was cut off from the congregation. The priests and the Levites, the congregation, and furniture of the tabernacle, all must be purged. God demands universal purity-does the Gospel require less? "Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." "For God hath not called us unto uncleanness, but unto holiness." "For this is the will of God, even your sanctification."

Justification prepares the way for purity of heart, and purity of heart qualifies us for holy obedience in thought, word, and deed, by uprooting all inward sinful tendencies, and making it pure as though it had never sinned, holy as God is holy; "Blessed are the pure in heart for they shall see God." "And they shall see his face, and his name shall be in their foreheads."

We now notice the effects of purity of heart. Thirdly, producing loving obedience. This is the highest thing included in the work of entire sanctification, the great end of Christ's life and death, and the grand final cause of our purification. That we shall perfectly love God and worthily magnify his holy name, love is the fulfilling of the highest law in the government of God. When this is done God is worthily glorified, and the good of our fellow men promoted. No feeling is entertained which is contrary to the love of that which ought to be loved, no action knowingly performed that is not in harmony with God's glory and man's welfare, "Jesus said unto him, thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. Thou shalt love thy neighbour as thyself." Perfect love is the highest feature of the positive side of the salvation which God gives as a qualification for heaven. Love is the tree; good works are the ripe fruits which grow upon it. Love is a fountain; good works are the clear streams which gush therefrom to refresh and bless the world. If love fills the heart, perfect obedience will surely adorn the life by throwing around it the beauty of holiness. The obedience of perfect love is free, not forced by slavish fear, not performed simply to quiet conscience and