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Maps, plates, charts, etc., may be filmed at different reduction ratios. Those too large to be entirely included in one exposure are filmed beginning in the upper left hand corner, left to right and top to bottom, as many frames as required. The following diagrams illustrate the method: Les cartes, planches, tableaux, etc.. peuvent dtre film^s d des taux de reduction diff^rents. Lorsque le document est trop grand pour etre reproduit en un seul cliche, il est film6 d partir de tangle sup6rieur gauche, oe gauche d droite, et de haut en bas, en prenant le nombre d'images n^cessaire. Les diagrammss suivants illustrent la m^thode. 1 2 3 1 2 3 4 5 6 'm "m REPORT OF A SERMON DELIVERED HY \^n, l|i;ittj^ ®[{iijh P^atlpij, AT THE DRILL SlIEP, fllARLOTTETOWN. Sabbath Morning, Aug. 10th, 1879. REPORTED BY ISAAC OXENHAM. I I 5/3 539 CHARLOTTETOWN: COOMBS & WORTH, PRINTERS, 18 QUEEN STREET. 1879. The best place to buy DRY GOODS IS AT THE LONDON HOUSE. THE BEST VALUE GOING. TERMS CASH. GEO, DAVIES & CO. Ik call unj S'l SERMON. For to be carnally minded is death ; but to Ix: spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of (>od, neither indeed can be. Romans, viii. 6-7. Itut the natural man receiveth not the things of the Spirit of (iod : for they are foolishness- unto him : neither can he know them, for they are spiritually discerned. — i CoK. ii. 14. HESE passages are among the deepest and the most search- ing of any in Sacred Scripture. They have hitherto been held as teaching that a Christian man, born by the Spirit of God into Christian dispositions, was admitted into a sphere of intelHgence as well as to a state of mind which the unconverted man never knows nor can know. The words "natural man" have been interpreted to signify " the unregenerate man." It has been understood that the term "spiritual man'' meant a regenerate or con- verted man, and the opinion has largely been held that before a man is converted he is an enemy of God. Not only was an un- converted man considered to be an enemy of (iod, but it was thought that he was blind and could not understand the truth. And not only could such a man not understand the truth, but that he hates it; that he is at enmity with God and the law of (iod. This is predicated of the whole body of moral men. No matter how pure or upright or just or true or humble, if they have not passed through the mysterious change called conversion, it has been said that they do not understand spiritual things, and that that which is true in Religion is foreign to them and at home with Christian i)eople. There is now a large number of observant men who do not believe this. I am one of them. "A large number of Christians don't understand religious truth any better than I do," says a right and fair-minded man, "they may have certain experiences," says he, "which I have not; but so far as the nature of God is concerned, it is clearer to me than to many of them." "I understand," says he, "the law of God and the principle of responsibility to God as much as they do." Taking the whole capitulary of Theology, an intelligent right-minded man says it is just as clear to him as to the cofiverted man, and that it is imper- tinent for the latter to say to him : " I have a sense which you have not, and understand the prinrijilcs of Religion better than you rjtl do." And again, moral men ask, where is the evidence that j a Christians surpass other people in honesty and wisdom? VV^ell, j s< some Christians do, and some don't. 'I'here are as many people | d who surpass others in that regard (Hit of the Church as in it. ]iut I d the natural man cannot discern and cannot keep the law of God, ] n ".so tiien they that are in the flesh cannot please Cod." A man l)assing along a river's bank sees a person struggling in the water ready to perish, rushes in, seizes him, clings to him and brings him j ( out at the risk of his own life. Shall theologians say to such a man, "you don't do anything after all that pleases Cod." Does not the loving of little children please (iod? Does not loving Cod's i)eople please Cod? And yet it is said that the natural, un- converted man cannot please Cod, although he may be kind, benevolent and upri.ht. People who say this set aside reason, moral sense, discretion, kindness and mercy, and say that unless you have been converted, all these go for nothing; but that after you have gone through the mystic change called 'conversion' they count, because they have been sanctified. The fact is, such people | totally misunderstand the Apostle's mental philosophy, for he does not mean the unregenerate man at all. If you read collateral scriptures, such as the latter part of the first chapter of Romans, you will find proof of this. The class of persons to whom he there alludes did "not like to retain Cod in their knowledge, neither were thankful ; but became vain in their imaginations, and their foolish heart was darkened." Such was the natural man whom he must have had in his mind when writing the text. In the fifth chapter of Calatians, the fruits of the Spirit and the fruits of the flesh are held in antithesis. No man in the flesh can please God. Here is the fruit of living in the flesh: "Now the works of the flesh are manifest, which are these; adultery, fornication, un- cleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revelings and such like; of the which I tell you be- fore, as I have also told you in times past, that they which do such things shall not inherit the kingdom of God." Man is a two-fold being, — a double being. Though our outward man perish, the inward man is renewed day by day. There is a top man and a bottom man, a superior and an inferior, a body-man and a mind- man. Up to a certain point, men and animals have the same kind of body — flesh, bones, blood — and the same kind of hunger and thirst. So far as the bodily organfeations and appetites are con- cerned, men and animals are just alike. Thus, the fleshly man, than you Jf. Icnce that \ 111? Well, ny people ! n it. liut i V of God, I A man 5 the water >rings him to such a 1." Does lot loving itiiral, un- bc kind, e reason, at unless that after lion' they :h people r he does collateral Romans, v'hom he owledge, ons, and ral man ext. In he fruits n please vorks of tion, un- 'ariance, nurders, you be- do such two-fold rish, the and a mind- iie kind jer and re con- y man, the man that lives under the coiitimiocl influence of his mere animal nature, docs not understand si)iritual things, and does not seek them. Ccjmhative men do not understand peace, cowards don't understand courage, those who wallow in unbridled iniijuity don't understand a pure conscience, — in short, a lower nature can- not mount into tlie iii';her nalure. The animalism of human nature does not understand the deliiacies and social refinements of life. The fleshly part of man's nature does not understand God nor religion nor morality. In respect to that i)art of his nature, he is no better than a wallowing swine, and if he does not develope his higher nature as well, he lives in the cellar of his brain, or in his ground story. J^>ut there is another kind of man — the man of social affections and good will to his wife and children, the man of reason, patriotism, magnanimity, etc. I'^verybody carries about wiMi him these two natures: everybody has a lower as well as an upjjcr tier in his brain. Willi the Ui)i)er tier man understands (iod and His Government; witli the lower tier he does not understand these. The man who lives in the lower portion of his nature cannot understand God nor his ways; but he who lives in the higher floor can, and in that part of his nature Divine things will apjiear plain and clear to him. W'c go back, now for a moment to our op'Miing remarks. Re- ferring to the carnally-minded man, Paul n^.eant a man who lived wallowing in his animal appetites and wIkj hated the laws of (iod. It could not l)e said of good upright law-abiding men in the com- munity that they hate (iod; and this appellation does not refer to them. Some upright men who have had no moral change wrought in them, if told that* they hate God, would say that if such was the case they did not know it. Is there anything wliich urges a man to act, like hatred? It would be an affront to an ui)right, honest moral man to tell him that he hates (iod. It would be an insult to the righteous men of the whole community. Do you think an intelligent, morally developed man does not understand the teach- ings of the Holy Scriptures? He does understand, and appreciate them too. The whole mistake in reference to such a man comes from the fact that the mental i)hilosoi)hy or psychology of the Apostle Paul is not well discerned by many persons. Persons of animal natures do not understand nor ai)preciate those possessing higher (lualities. For exami)le, the dastardly, cowardly person hates courage, neither can he know it, as it must be spiritually discerned. A man without taste does not understand the things of taste. Hundreds of j^eople have no eye for form or color, and stare at the best work of art, exclaiming "it is pretty." 6 V It is because their eyes have not been opened by education and' cultivation. Vou can only influence themnr>d win tlieir admiration by flaming colors, such as s(^arlet, red or crmison, as it is only in them that they can see anything. And so throughout the whole community, and throughout the world. Do you suppose that lienedict Arnold understood deorge Wasliington, or that Robes- pierre understood the inward life of Howard, the philanthropist? Do you sup|)Ose that everybody understands his next neighbour? I know a saintly woman, whose thoughts seem as if they emanated from' (lod, and who hungers and thirsts after nobleness of soul. Now come and sit for a while in a Hotel among gamblers and vile l)ersons, and you will hear them *ay "T don't believe there is a virtuous woman in the world.'' They don't Ix.'lieve such a woman exists. Their passions are debased and they are rotten-hearted. They cannot discern the things of purity and virtue. These things ] are understood only by those who possess them, and those men have utterly lost them. A man who lives in tie higher faculties lives in the line (iod would have him live, and they who live in the lower, in the very opposite direction. From these facts we draw certain deductions. Unrci^renerate men among us understand v.hat religion is nnd what it recpiires, and have therefore no excuse for not being religious if a man were blind and lost his way, he might say, how can a blind man .see the road? But if a man having the full use of his eyes loses his road, he is to blame. If a man in charge of a ship have no chart to guide him, and steer astray, he may plead ignorance; but if he has the chart, and becomes shipwrecked, through mis-man- agement of his vessel, he is to blame. If a man did not under- St m pri conclu and can say "I would not have sinned if I had moral vision, and coul ^"ive seen the way I should take," will not deserve punish- ment. To strike a bhnd man would be unjust. To strike such a man would be cruel and unjust. It is because men are brought up in a Christian community and understand the way of Religion that so great a responsibility rests upon them. You know that lust and cruelty and lewdness and the lower parts of man's physical nature, in which some of you take deliglit, are not worthy of you. You know that to be sweet and forgiving, and to live by faith, hope and love, are right and becoming. And to the degree in which you live in the flesh, you are guilty before (Jod. To the degree in which 01 h S li P n g li \ 1 . y r you could attain spiritual eminence, and do not do it, you are guilty. No man can attain unto spiritual knowledge except so far as he has power to do so. Ikit some men say that all such power was lost by men through Adam. How can a thing he lost before cation and admiration is only in the whole ppose that i ^ j^. 1,0^,^^ qj. comes into existence? How have 1 lost anything in Kobes- J Adam? Can a man lose anything which he has not got? It seems .intnro[)ist; j contrary to reason to make such an assertion; and yet men say we ; all lost the power to perform the will of (iod through Adam, and ; that it was restored in Christ,- -that the latter gave us the yower which we had formerly lost. You never lost it. That the 1 )ivine Spirit helps men, there can be no (juestion. It simi)ly brings an influence to bear upon their natural sensibilities. It helps them as a father heli)s his child That is, it simply helps nature. There are here, all around you, ten million million roots in Spring. Not one of them can help themselves in March or Ai)ril. Jkit the Sun comes to them and says: "O, children of the earth, 1 come to quicken you," and at once coaxes them up out of the ground. Why does he not coax up plants in the Desert? Because there are no roots there. There must be a root before there can be a plant. And before the root can grow, there must be the stimulus of the sun. So with the development of the human soul. "Work out your own salvation with fear and trembling, for it is Cod which worketh in you both to will and to do of his good pleasure." That the Sj^irit of (iod "moves men" is a i)art of the original i)lan of Divine Omnipotence,— not the restoration of a fabulous loss which we sustained in Adam. You were born with all the moral force you need. You need simply to be elevated by Divine power, in order that the spiritual nature may be develo})ed in you. We are blind by nature but not helpless, (iod calls us to serve Him. He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. Be ye perfect as if He is perfect. The lower i)art of human nature does not appre- ciate the higher elements of that nature. The higher portion of human nature alone is influenced and stimulated by the Divine Spirit and the power of revealed and natural truth. Why do you live in your lower nature? Why not make your higher nature predominant? It is your fault, your sin, your ruin, if you do not make it so. Unconverted men can and do contemplate and understand the . great elements of religion. Take the very foundation, of all re- ligion: "Thou shalt love the Lord thy Cod with all thy heart and Avith all thy soul- and with all thy mind." Do not unconverted men understand that? Take that man who influences one of your tieighbour? ' emanated ss of soul, rs and vile there is a 1 a woman ■n-hearted. lese things those men :r faculties live in the regenerate t recpiires, Jf a man )lind man eyes loses" ) have no a nee; but mis-man- ot under- not good pon every ht in his :ir of Cod ision, and e jiunish- ce such a rought up igion that 1; lust and il nature, n\. You hope and I you live in which 8 wealthiest l)anks. ''If tliat man," says an unconverted j)ersoi-.'f **can he a good christian, I think I can l)e one." **I a(hnirc the idea," says another, "of l)eing a true christian, if I could only find one, I would make a journey to see him, just as I would go to see^ Barnum's show." The fruits of religion unconverted men under- stand, so far as they are produced. Such men not only understand them, hut the ])rinci])les of the religion which i)roduces them. In the fifth chaj)ter of (lalatians the Apostle says that the fruits of the Spirit nre love, etc. Do not natural men love Lmri Is it notj beautiful everywhere? In little children is it not beautiful? Even I when they come to manhocd and womanhood is it not beautiful? Strange it is that we make sport of the most sacred spot in our existence. I know not why it is so. And yet the love which makes two hearts one is so beautiful that no ))oet can sing without singing its merits. It is so beautiful that all the peoi)le in your state, and town and village love to think about "loving." Talk about the unconverted man not understanding this fruit of the Sjiirit? While a man is making his way through a hard and coarse world, friendless and alone, is there not one thing which holds him steadfast to his belief in human nature? Ves, it is the silver cord of love that leads back to virtue and mother. This is the silver cord that would bring him back to himself It is the noblest of loves. Hut the fruit of the Spirit includes "'joy." The "natural" or "animal" man cannot understand joy, but an unconverted man may and does, and is seeking it all his life long. Indeed, it is after joy that the great tide of humanity is flowing. But men, generally, don't understand how to get it. It is like gold in cjuartz rocks. 'I'hey know it is there, but don't understand how to get it out. The fruits of the Spirit are love, joy, peace. Peace here means that tran(iuility which results from the perfect and sym- metrical development of every j)art of human nature. Another fruit is long-suffering. Men admire long-suffering. Think of aljp long-suffering school master, a long-suffering mother, or a long- suffering neighbour. Men like to see long-suffering in other folks, but they don't like to practise it themselves. (lentleness is another fruit. There is a great deal of gentleness in the world that means nothing. The gentleness of the Gospel springs from a man who has power in him. A man who possesses it is full of gentle treat- ment to everybody, and wherever you see it, — whether in dog or man,— you admire it. A large, gentle dog carries himself along in majesty, while an ill-tempered little cur comes along and bites his legs and torments him generally. But the dog is too high-minded to trouble himself about the little cur, and passes along without rtcd j)crsoi'/f. adniire the Hid only find Id go to sec men iinder- understand them. In the fruits ot" V Is it not ilid? Even l)eaiitiful? sj)0t in our ovc which ing without pie in your inir." 'J'alk ruit of the hard andi h'lmr which isthesilvcrl is the silver noblest of i ''natural " /erted man iKJeed, it is lUit men, d in quart/ )w to get it Peace here and sym- Another 'hink of or a long- )ther folks, is another hat means man who ntle treat- in dog or If along in bites his jh-minded g without noticing him. When a man is kind and gentle to everybody, evcrylx)dy says he is magnanimous. When I was a boy 1 was sur- rounded by Either, mother, brothers and sisters, — we had thirteen in our family. We had n general good feeling amongst us, but troubles for me sometimes arose, /^fler a while, Aunt Chandler came to live with us, and every side of her that touched me pro- duced j)leasure. I had always the misfortune of being in trouble of some kind or other. \( I was latj at school she had some excuse for me. if I disturbed the family in any way, she was my media- tor, and I felt as though she carried me in her bosom. I was a mercurial little fellow, and she was ibrever wrapping me up in her mantle. She had a kind, sym[)athislng heart and constantly kept my atmosphere warm and cheery. We still have some such folks amongst us; but I wish there were a iiiillion where there is at pre- sent only one. It is well to have genius, but incomjiarably better that every one who c(;mes near us should feel that we have this power. That is what is wanted. On one of these summer days you go out into the fiehls and see blossoms everv where, and hear the birds singing in the trees; but tell if you can what makes that day a visi(m of the other life beyond?* There are persons who carry an eternity of summer about with them. It is certainly much better to have such goodness of heart than oceans of wealth. In regard to all these things, the unconverted man understands them and admires them too. More than that, when you i)ut them all together and f:ishion them into a human character; wlien you find a person representing all these (jualities of heart, you will find that there is not an individual who does not feel that he cannot venerate him, and love him. 1 remember an old woman who lived over a cooper's shoj), where she had not a moment's jjeace from the noise beneath. Yet, in such a place lived mother Rice, the sweetest and gentlest of persons. She was the light of my Church, and there was not a man who lived in that neighbourhood, — even those who lived by gambling, — who would say one syllable against her. Wherever trouble was, there came she, and wherever she came, the Angels of Cod came. Men saw that she possessed real, genuine religion, and there were none of them who did not reverence her. When you say that an unconverted man does not understand re- ligion, 1 say that he does. He may not sympathize with all the folks who think they have religion; but he does with those who have it in reality. U I am to hear music, bring me one of the old masters, Ole Bull or Paginini, but not a boy who is just beginning to learn to play. When men are taught that others have been raised up to a higher life, they are encouraged to follow the lample ii ; I I I I \ 10 thus given them. The man never lived who was made a Christian by a single stroke. You have to go through a severe test, — a discipline of grace, — and it is a long time before a man can come into that Christian state in which he will glorify his Father in Heaven. When men go out into society, they mostly follow the laws of society: they follow the regulations of industry and the regulations of i)oliticians. But no law ever rises higher than the average common sense of the community. The laws respecting honesty never rise higher than the honesty of the people vrho make them. Sometimes the average runs very low. A man who is not nobler than tl'iC law re(piires him to be, is not half a man. When, there- fore, a man is raised by the influence of religion into Christ, what is the development into which he is caHed? ^Vhen a man looks inv.-ardly he says to himself, "I am good-natured enough when not out of temper, pure enough when not imi)ure. I confess 1 have done a good many things I had better not have done, like a good bargain when I can get it, and don't exactly love my neighbour as myself. I would not murder anyone on any account whatever. I want to live a decent moral life. But when you come to open the Bible and hold out the noble character of the Christian, and show how the true follower of Christ controls selfishness, passion, pride, etc., why I am not so good as I might be. I admit that I am sinful and inclined to do wrong." If, when sleeping to-night, you were transformed by some angelic i)ower, and found when you arose in the morning, that you chose the things of the Spirit, would you not say that you had been born again? Many a man if so transformed during the night, would not know him- self in the morning. If so sudden a change came over the great majority of people, they would hardly know themselves, as it is above the average experience. Passing through severe trials and struggles changes the nature of a man. I am not the man I formerly was. The greatest year in my life was that in which Fort Sumter was bombarded. The whole spirit of the nation was lifted up, the flame of patriotism kindled within it. I saw men suddenly inflamed with benevolence and patriotism: and for months and years afterwards they were actuated by a love of the flag and of the Union, and by a hatred of slavery, engendered at that time. It all came with a paroxysm. I have seen men brought into the Spirit of God, when the light and the power of (iod shone down upon them, and lifted them suddenly up out of their former life; and though far from being perfect, the first principles of a higher life was in every one of them. But they had got no farther than i 11 / Christian e test, — a can come Father in e laws of 3.2:ulations :i average 1 honesty ke them. ot nobler :^n, there- rist, what an looks ivhen not s I have ; a good ibour as whatever, to open 'hristian, fishness, I admit sleeping id found s of the Many 3w hini- 'ver the slves, as re trials 2 man I ch Fort is lifted -iddenly ths and ; and of Lt time, nto the - down er life; higher Jr than " ii boy taken from the Five Points, when he has learned to keep his face and hands clean. When such a boy is first sent to school he cannot read, but he is determined that he will learn and become respectable. But that i)oy does not understand Mathematics when he begins to cipher. Christ says to us "follow me and become my scholars." He does not expect a man to be perfect, or to become perfect all at once. It is altogether wrong to say that the moment a man is converted he is a saint. He is only l)egin- ning to be a saint. The kingdom of heaven in the human heart is at first like a grain of mustard seed. It is hid in the heart and, like leaven, little by little it is working there, until the whole is leavened. It is a ({uestion of gradual deve- lopement, although the seed may be received instantaneously. But to say that because a man is going to school, he is an educated man would offend our common-sense. Let us take the facts as we find them. If Christians fulfilled the law of Christ as they should, would it be necessary to prove the Divinity of Christ and his religion? Do not unity and piety and goodness carry with them their own evidence? One reason why men don't love the Bible is because Christians do not live* up to its teachings. Do not men admire its principles and honour them. If there were xin influence abroad in the world which all men saw raised men to a higher life, would not they hail it with delight? When the Sun of Righteousness shines into a man's heart it starts him upon the new life. Do you know how to ])romote orthodoxy? It is by the example of a godly life. The moment you begin to argue to prove a thing, you admit it is subject to doubt. If you try to prove that all men admit the existence of a (lOd, you at once admit that there is some doubt al)out it. Men don't agree as to the nature of the atonement, nor the things of the Spirit, nor God's moral government, nor as to what conversion is, nor any one intellectual position, but they are always united on the subject of the "Beauty of Holiness." Coodness unites men, but ftin divides them. Al- though I am a Protestant I love every man, I love a Roman Cath- olic who is beautiful in his life and conduct. The latter may not like me, but I love him. I can throw the golden mantle of love over every one. I love both the Baptists and the Methodists, yet I do not believe either in Immersion or the Armenian doctrine. We are indebted to their great men for the good they have done, and givethem credit and love them for it. I love all Christians who love the Lord Jesus Christ. They may not like me, but that is their misfortune; they don't know what they have lost by not doing so. I don't want to break up the various denominations of Christians. f 12 8 The mischief done by them is not through their being divided \ into separate sects, but through their not behaving themselves j when they come together. Let everybody keep house for himself | as he pleases, but let all live in peace. I would not take down the * Episcopal Church if I could. If any man wants to be a hard- ij fisted, cast steel kind of a Christian let him be a Presbyterian, if he wants to praise God in the loud, boisterous manner of the Methodists, let him join them. I'ut he must not interfere with other men's consciences. Some may say to me, "You will be damned if you don't believe my creed." \\q\\ I say, I'll be damned if I believe all that they accept, for I believe much of it to be un- true. I don't believe in Calvinism. I would be damned if I said I did, for I don't believe in it. God is the best hotel-keeper that ever existed, for he can suit all tastes and appetites. But some fellow gets up at the table and says that everybody must eat the J-ame kind of bread tliat he eats, and drink from the same cup from which he drinks. Let everyone choose from (iod's bounties for himself. But let us be one in Christ. "Let your light so shine among men that others seeing your good works may glorify your Father which is in Heaven." When 1 stand in the Art (jalleries of Paris or London and examine tjie works of the great masters, whether on canvass or in marble, I am delighted in their contem- plation, for I love beauty. So let ('hristians live that when men see them, they may say to them, "What are the ways in which you have been taught, in order that we may walk in them?" That is the true spirit of the religion that has to con([uer the world. You must live more beautiful lives, in other words, you must live God- like. When Jesus died for us we were yet his enemies. He takes care of those who love him, just as a mother takes care of her child; she asks nothing for her pains but the privilege of doing her child good. It is because it was given her of God. That is the God whom you are cal'.ed to serve; this is the religion which you are called to embrace. A life moulded and formed by such a religion meets, I believe, the respect ana admiration of every right-minded man in this community. This is my first meeting with you in Charlottetown, and my last one. Many of us will not stand face to face again until the thrones are set, and many of us when next we meet will stand on the immortal shore. By all that is reasonable and i)ure and rigiit-minded, I adjure you to accept as your school-master the Lord Jesus Christ, denying the flesh and the works thereof ig divided themselves or himself down the )e a hard- )yterian, if ler of the rfere with 'U will be e damned to be un- iined if I tel-keeper tes. But must eat same cup unties for so shine 'rify your Galleries masters, contem- hen men hich you That is Id. You ive God- He takes e of her of doing That is n which by such of every meeting will not ly of us ' all that ) accept he flesh f W. A. WEEKS & CO Cash Store, QUEEN STREET, CHAREO'lTETOWN. -s-»^~fcSs£ir">»~. A GOOD PLACE TO BUY AT. You ivill find a Complete Assortment of the BEST GOODS, in every depart- ment, at the LOWEST CASH FBICES. ffl OS BIFOi GOIIG ELSEffB ERE, c^WHOLESALE ^ RETAIL.o^^ '.^•-, '- I ..i.. .=.. /v' ..A, Jj.,....^ G. Herbert ASZARD, ^^p A nn >jh m I Q @ BOOKBINDER, rs LOWER QUEEN STREET, CHARLOTTETOWN, P. E. 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