cial presence and grace. These visitations of divine influence, we may confidently hope, will be more and more frequent, powerful, and extensive, till the seed of the word, having been scattered broadcast over the earth, and the way prepared for so glorious a consummation, nations will be born unto God in a day, and a quick work will be made in bringing the whole world into subjection to Him who reigns king on the holy hill of Zion. Let us then look upon the cause of missions with strong confidence and bright hope. This cause is safe; a spiritual cause, carried on in the hearts of men by God's invisible, almighty power; its elements are truth and love; its seat of action is the soul of man; its fruit, peace, joy, hope, present and everlasting happiness. This cause is safe; and it is the only cause in our world which is safe. Nation may rise against nation, governments may be established and overturned; "revolution may succeed revolution, as waves on a stormy sea;" and all the enterprises and affairs of men may perish and pass away, in disappointment and confusion; but the cause of missions, the cause of God, is safe. Our day of action will quickly be over. Another thirty-six years of the Board's history will soon pass away, but we shall not be here to mingle in its councils, or aid in carrying out its measures. But the power that guards the cause we love, and which is engaged to bear it on to final and complete success, is above all change; it never grows old, is never weary; and when that power has borne on this cause to its destined consummation, then the darkness and miseries of sin shall roll away from all lands; light and salvation bless all the ends of the earth; and unnumbered millions of our race, plucked as brands from the burning, shall stand with white robes and palms in their hands, in the higher and eternal regions, joining in the song in which Christ is united with the Father, "Salvation to God that sitteth upon the throne, and unto the Lamb for ever and ever, Amen."

BY THE REV. JOSIAH HOPKINS, D.D.

AUBURN, NEW-YORK.

SANCTIFICATION BY MEANS OF THE TRUTH.

Sanctify them through thy truth, thy Word is truth.--JOHN XVIII. 17.

The work of sanctification is an extensive subject, and it is as important as it is extensive. It includes all that is doing by the agency of the Spirit of God to reclaim men from their apostacy, and prepare them for the kingdom of heaven. It is one of the prominent characteristics of sin to dissemble, and as sanctification is essential to our final salvation, and as there are many appearances of sanctification that eventually prove to be false, it is of immense importance that the subject should be understood. By sanctification, as the word is used in the Bible, two things would seem to be meant. First, a separation, or setting apart of anything, for the purpose of promoting the worship of God. It was in this sense that the seventh day was sanctified and made the holy sabbath. It was set apart from the other days of the week to promote the service of God. It was in this sense that the tabernacle and the altar, with all the vessels that pertained to the tabernacle worship, were sanctified. The other use of the word differs but little, if any, from this. The only difference would seem to be made, by its being applied to a voluntary and responsible agent. To sanctify, signifies, when applied to men, to make them holy. When a sinner is separated from the world, and attached to the service of God, by the influences of the Spirit, the work of sanctification is begun in his heart. In this sense, sanctification is a progressive work. In proportion as the sinner becomes holy he is sanctified. Hence the apostle prayed concerning his brethren at Thessalonica, that the God of peace would sanctify them wholly.

The agency by which this work is performed, is the Holy Spirit. In his epistle to the Romans, the apostle observes, "being sanctified by the Holy Ghost." To the Corinthian church he remarks, "ye are sanctified by the Spirit of our God," and to the Ephesians his language is, "grieve not the Spirit of God whereby ye are sealed unto the day of redemption."

But there is another part in relation to this work of sanctification, which it is important we should understand, and that is, that truth is the instrument by which it is performed. Sanctify them through thy truth, thy Word is truth. It is to this point that the attention of my hearers, for a few moments, will be invited.

1. It is evident that truth is the great means of sanctification, from the fact that commands and invitations are used, and from the man

ner in which they are used, in reclaiming men from their lost and perishing condition.

It is a fact that cannot but be seen and admitted by every candid mind, that commands are not only used in the recovery of men to God, but they are used as though they ought to be suficient to accomplish the work. I mean by this, that when God commands men to turn from their sins, or to repent, or love him, in no case does he intimate that they are under no obligation to obey him, unless some other influence is employed with them. He never tells them to repent, or to love him, on condition that the Holy Spirit shall assist them. What a strange departure from the simplicity of the Gospel there is in the feelings of most men on this subject? They seem to feel that they are wanted to wait and make no effort to obey the command of God, till they are sure that the Holy Spirit is striving with them. Still, it must be seen to be a truth, that there is not the slightest hint in all the Bible, that either saints or sinners are not under obligation to obey these commands, irrespective of any influence or any assistance, from any other quarter. This fact shows that he who made the mind, knows that it ought to be moved by truth. Is not this an evidence that when its stubbornness is overcome, and it is led cheerfully to obey, that it is done by giving efficacy to the truth? If it were accomplished by any other influence, and one that is not within the sinner's reach, it is difficult to see how it would be just to require him to do it. But if it were done by giving the truth an efficacy or power upon the inind which it ought to possess without any other or extra influence, then obedience may be justly required, and then we are equally certain that the truth is the means or the instrument by which the whole work of conversion and sanctification is accomplished.

2. That truth is the instrument of sanctification may be gathered from the fact that it is only by persuasion, in the use of what is supposed to be truth, that men can influence each other's minds.

It is not pretended that any such effects are produced upon the minds of men by each other, as the conversion or sanctification of the soul. They are unable to give the truth that power or efficacy, which is needed to overcome the prejudice or resistance of the heart. They cannot make the truth like the fire or the hammer, that breaketh the flinty rock in picces. They cannot make it sharp and powerful as a two edged sword, to the dividing asunder of soul and spirit. These passages, however, undeniably show that the work of sanctification is accomplished by a power that is given to the truth, and not by any other influence. The argument we would here present is this; if all the influence which it is in the power of men to throw upon each other's minds is conveyed by motives or considerations, it is an evidence that the mind was made to be effected by such a kind of influence, and by no other. By our influence upon each other we can affect the choice in a thousand cases, in which a change of the heart is not required.

Is not this an argument that in that choice which is effected only by the Spirit of God, the instrumentality is the same? The choice of the heart, although it is effected only by the Spirit, is effected by the instrumentality of motives, and is it possible for us to conceive how motive can lie before the mind, or be seen or estimated by the mind, only in the form of truth?

3. It is by the truth, and by that alone, that men are led to see that they need conversion and sanctification.

This is one of the plainest positions that can be stated in human language. It is impossible to form any conception how the mind can possess an idea on any subject without truth. In order to possess any just impression of his own perishing condition, the sinner must have a distinct and correct idea of the duties that God has required of him. Unless he knows what is required of him, he cannot tell how his character appears in the sight of God. The man who is ignorant of the contents of the Bible, knows equally as little concerning his own character or his own safety. If you endeavor to make him feel that he is in danger, and for that purpose tell him that he is guilty, or that he has exposed himself to the threatenings of God's holy wrath, he does not understand you. Men, before they can be the subjects either of conversion or of sanctification, must not only know what is required of them, but they must possess some just views of the consequences, if they refuse to obey. So deep is the slumber of sin that men are never awaked from it till they are led to see something of the bi ter consequences to which it leads. They must not only be convinced that a course of sin is a course of danger, but that provisions have been made for their escape. A mere sense of danger, though indispensable, will never of itself convert the soul. So it is with the backsliding and slumbering Christian. Information on many points is indispensable to his sanctification. He must be convinced of the extent, and of the aggravated character of his departure from the path of duty. He must be led to see the importance of more decided and vigorous efforts, in order to promote either his own salvation or the cause of God. Information upon these subjects must not only be brought before the mind, but it must be made the subject of deep and serious reflection. Truth, although indispensable, cannot quicken and elevate the mind, unless it is held in steady and honest contemplation. Its impressions may flit across the mind at times while its attention is directed to other objects, with as little effect as are produced by shadows, occasioned by moonbeams on a frozen or snow-covered soil. But if the eye of the mind when it is not deeply affected by an opposing influence, be fixed intently upon the truth, the effects will show that that is an influence which it was made to feel.

4. It is by the truth, and by that only, that the various objects on which men are required to place their affections, are presented before them.

The character of the heart, and of course its sanctification, is

affected very much by the character of the object on which its attention, for the greatest share of the time, is fixed. The command of God is, having doubtless our sanctifications as the object, that we "set our affections on things above, and not on things on the earth." In accordance with this, men are estimated by their Judge just according to the object on which they place their affections. If they love themselves, their earthly interests or pleasures supremely, there is nothing in their moral characters, with which he is pleased. The conversion of the sinner consists in placing his affections on objects of a different and more elevated character; and the sanctification of the Christian is equally dependent on the character of the object on which his affections are placed, as the conversion of the sinner. But how shall they place their affections on objects, about which they have no knowledge? If it be our duty to love the character or law of God, or that glorious plan into which the angels desire to look, then the character of these different objects must be seen by the mind. But we have said enough, it is believed, to show that truth is the instrument by which the work of sanctification is carried forward. The work is sometimes said to be promoted by other things, but it is only as they make the truth to be more deeply and powerfully felt. It is said that afflictions often have a sanctifying influence upon the heart and life, but who does not perceive that it is only because they make certain truths to be more clearly and convincingly seen and powerfully felt. From this doctrine, of the truth of which there can be no doubt, we may derive several important practical remarks.

1. If truth is the instrument in the work of sanctification and conversion, it affords an irresistible evidence that men are voluntary agents, in all that God has required of them.

Whatever is accomplished by way of truth, is accomplished by motive, and is it not impossible to conceive of any higher or more perfect freedom? In every choice that is effected by motive, there is the offer and the opportunity to yield to its influence, or refuse, just according to our pleasure. What more clear or satisfactory evidence can we have, that the infinitely perfect moral government of God is established upon a basis of perfect equity and justice? In everything that he requires, and in everything that is done. by men, by which their immortal destinies are decided, according to his arrangement, they act in view of motives, and of course with perfect freedom.

2. If truth is the instrument in conversion and sanctification, then it becomes a serious inquiry, in what manner, if we would promote that work, it is to be employed.

A thought here falls upon my mind, not a little disheartening and oppressive. It is, that after all that has been done, that men may be converted and saved by the instrumentality of truth, and after our professions of love for our fellow-men, and the immeasurable obligations laid upon us by our conversion, it is to be feared there are none who are ready, though the means and man