TEXT. 1 Thess. 5:23, 24. And the very God of peace sanctify you wholly; and I pray God your whole spirit, and soul, and body be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is he that calleth you who also will do it.

In discussing the subject of Sanctification, I design to pursue the following order.

It will be seen at once, that this outline is sufficiently extensive to fill a large volume, should I protract the discussion as I easily and perhaps profitably might. And at best it will occupy several lectures. My design is to condense what I have to say as much as possible, and yet preserve sufficient perspicuity. I shall endeavor not to be tedious. And yet I hope to be understood, and to be able to "commend myself to every man's conscience in the sight of God." I will now,

Here let me remark, that a definition of terms in all discussions is of prime importance. Especially is this true of this subject. I have observed that almost without an exception those who have written on this subject dissenting from the views entertained here, do so upon the ground that they understand and define the terms, Sanctification, and Christian Perfection, differently from what we do. Every one gives his own definition, varying materially from each other and from what we understand by the terms. And then they go on professedly opposing the doctrine as inculcated here. Now this is not only utterly unfair, but palpably absurd. If I oppose a doctrine inculcated by another man I am bound to oppose what he really holds. If I misrepresent his sentiments "I fight as one that beateth the air." I have been amazed at the diversity of definitions that have been given to the terms Christian Perfection, Sanctification, &c.; and to witness the diversity of opinion as to what is, and what is not, implied in these terms. One objects wholly to the use of the term Christian Perfection, because in his estimation it implies this and that and the other thing, which I do not suppose are at all implied in it. Another objects to our using the term Sanctification, because that implies, according to his understanding of it, certain things that render its use improper. Now it is no part of my design to dispute about the use of words. I must however use some terms; and I ought to be allowed to use Bible language, in its Scriptural sense as I understand it. And if I should sufficiently explain my meaning and define the sense in which I use the terms, this ought to suffice. And I beg that nothing more nor less may be understood by the language I use than I profess to mean by it. Others may, if they please, use the same terms and give a different definition of them. But I have a right to hope and expect if they feel called upon to oppose what I say, that they will bear in mind my definition of the terms, and not pretend, as some have done, to oppose my views while they have only differed from me in their definition of the terms used, giving their own definition varying materially and I might say infinitely from the sense in which I use the same terms, and then arraying their arguments to prove that according to their definition of it, Sanctification is not really attainable in this life when no one here or any where else, that I ever heard of pretended that in their sense of the term, it ever was or ever will be attainable in this life, and I might add, or in that which is to come.

Sanctification is a term of frequent use in the Bible. Its simple and primary meaning is a state of consecration to God. To sanctify is to set apart to a holy use--to consecrate a thing to the service of God. A state of sanctification is a state of consecration or a being set apart to the service of God. This is plainly both the Old and the New Testament use of the term.

By entire sanctification, I understand the consecration of the whole being to God. In other words it is that state of devotedness to God and his service, required by the moral law. The law is perfect. It requires just what is right, all that is right, and nothing more. Nothing more nor less can possibly be Perfection or entire Sanctification, than obedience to the law. Obedience to the law of God in an infant, a man, an angel, and in God himself, is perfection in each of them. And nothing can possibly be perfection in any being short of this, nor can there possibly be any thing above it.

That a thing or a person may be for the time being wholly consecrated to God, and afterwards desecrated or diverted from that service, is certain. That Adam and "the angels who kept not their first estate" were entirely sanctified and yet not permanently so is also certain.

By permanent sanctification, I understand then a state not only of entire but of perpetual, unending consecration to God.

As the law of God is the standard and the only standard by which the question in regard to what is not, and what is implied in entire Sanctification is to be decided, it is of fundamental importance that we understand what is and what is not implied in entire obedience to this law. It must be apparent to all that this inquiry is of prime importance. And to settle this question is one of the main things to be attended to in this discussion. The doctrine of the entire sanctification of believers in this life can never be satisfactorily settled until it is understood. And it cannot be understood until it is known what is and what is not implied in it. Our judgment of our own state or of the state of others, can never be relied upon till these inquiries are settled. Nothing is more clear than that in the present vague unsettled views of the Church upon this question, no individual could set up a claim to having attained this state without being a stumbling block to the Church. Christ was perfect, and yet so erroneous were the notions of the Jews in regard to what constituted perfection that they thought him possessed with a devil instead of being holy as he claimed to be. It certainly is impossible that a person should profess this state without being a stumbling block to himself and to others unless he and they clearly understand what is not and what is implied in it. I will state then what is not implied in a state of entire sanctification, as I understand the law of God. The law as epitomized by Christ, "thou shalt love the Lord thy God with all thy heart, with all thy mind and with all thy strength, and thy neighbor as thyself," I understand to lay down the whole duty of man to God and to his fellow creatures. Now the questions are what is not, and what is implied in perfect obedience to this law? Vague notions in regard to these questions seem to me to have been the origin of much error on the subject of entire sanctification. To settle this question it is indispensable that we have distinctly before our minds just rules of legal interpretation. I will therefore lay down some first principles in regard to the interpretation of law, in the light of which, I think we may safely proceed to settle these questions.

2. Whatever is inconsistent with the nature and relations of moral beings, is contrary to natural justice and therefore cannot be law.

3. That which requires more than man has natural ability to perform, is inconsistent with his nature and relations and therefore is inconsistent with natural justice, and of course is not law.

4. Law then must always be so understood and interpreted as to consist with the nature of the subjects, and their relations to each other and the law-giver. Any interpretation that makes the law to require more or less than is consistent with the nature and relations of moral beings, is a virtual setting aside of law or the same as to declare that it is not law. No authority in heaven or on earth can make that law, or obligatory upon moral agents, which is inconsistent with their nature and relations.

5. Law must always be so interpreted as to cover the whole ground of natural right or justice. It must be so understood and explained as to require all that is right in itself, and therefore immutably and unalterably right.

6. Law must be so interpreted as not to require any thing more than is consistent with natural justice or with the nature and relations of moral beings.

7. Of course laws are never to be so interpreted as to imply the possession of any attributes or strength and perfection of attributes which the subject does not possess. Take for illustration the second commandment "Thou shalt love thy neighbor as thyself." Now the simple meaning of this commandment seems to be that we are to regard and treat every person and interest according to its relative value. Now we are not to understand this commandment as expressly or impliedly requiring us to know in all cases the exact relative value of every person and thing in the universe; for this would imply the possession of the attribute of omniscience by us. No mind short of an omniscient one can have this knowledge. The commandment then must be so understood as only to require us to judge with candor of the relative value of different interests, and treat them according to their value so far as we understand it. I repeat the rule therefore. Laws are never to be so interpreted as to imply the possession of any attribute or strength and perfection of attributes which the subject does not possess.

8. Law is never to be so interpreted as to require that which is naturally impossible on account of our circumstances. E.g.: The first commandment. "Thou shalt love the Lord thy God with all thy heart, &c." is not to be so interpreted as to require us to make God the constant and sole object of attention, thought, and affection, for this would not only be plainly impossible in our circumstance but manifestly contrary to our duty.

9. Law is never to be so interpreted as to make one requirement inconsistent with another; e.g.: If the first commandment be so interpreted that we are required to make God the only object of thought, attention, and affection, then we cannot obey the second commandment which requires us to love our neighbor. And if the first commandment is to be so understood that every faculty and power is to be directed solely and exclusively to the contemplation and love of God, then love to all other beings is prohibited and the second commandment is set aside. I repeat the rule therefore. Laws are not to be so interpreted as to conflict with each other.

10. A law requiring perpetual benevolence must be so construed as to consist with and require all the appropriate and essential modifications of this principle under every circumstance; such as justice, mercy, anger at sin and sinners, and a special and complacent regard to those who are virtuous.

11. Law must be so interpreted as that its claims shall always be restricted to the voluntary powers. To attempt to legislate over the involuntary powers would be inconsistent with natural justice. You may as well attempt to legislate over the beatings of the heart as over any involuntary mental actions.

12. In morals, actual knowledge is indispensable to obligation. The maxim, "ignorantia legis non excusat"--ignorance of the law excuses no one, applies in morals to but a very limited extent. That actual knowledge is indispensable to moral obligation, will appear.

James 4:17, "Therefore to him that knoweth to do good, and doeth it not, to him it is sin."-- Luke 12:47-48, "And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required.; and to whom men have committed much, of them they will ask the more." John 9:41, "Jesus said unto them, if ye were blind, ye should have no sin; but now ye say, we see; therefore your sin remaineth." In the first and second chapters of Romans, the Apostle reasons at large on this subject. He convicts the heathen of sin, upon the ground that they violate their own conscience, and do not live according to the light they have.

(2.) The principle is every where recognized in the Bible, that an increase of knowledge increases obligation. This impliedly, but plainly recognizes the principle that knowledge is indispensable to, and commensurate with obligation. In sins of ignorance, the sin lies in the ignorance itself, but not in the neglect of what is unknown. A man may be guilty of present or past neglect to ascertain the truth. Here his ignorance is sin. The heathen are culpable for not living up to the light of nature; but are under no obligation to embrace christianity until they have the opportunity to do so.

13. Moral laws are to be so interpreted as to be consistent with physical laws. In other words, the application of the moral law to human beings, must recognize man as he is, as both a physical and intellectual being; and must never be so interpreted as that obedience to it would violate the laws of the physical constitution, and prove the destruction of the body.

14. Law is to be so interpreted as to recognize all the attributes and circumstances of both body and soul. In the application of the law of God to human beings, we are to regard their powers and attributes as they really are, and not as they are not.

15. Law is to be so interpreted as to restrict its obligation to the actions, and not to the nature, or constitution of moral beings. Law must not be understood as extending its legislation to the nature, or requiring a man to possess certain attributes, but as prescribing a rule of action. It is not the existence or possession of certain attributes which the law requires, or that these attributes should be in a certain state of perfection, but the right use of all these attributes as they are, is what the law is to be interpreted as requiring.

16. It should be always understood that the obedience of the heart to any law, implies and includes general faith, or confidence in the lawgiver. But no law should be so construed as to require faith in what the intellect does not perceive. A man may be under obligation to perceive what he does not; i.e.: it may be his duty to inquire after, and ascertain the truth. But obligation to believe with the heart, does not attach until the intellect obtains a perception of the things to be believed.

2. What is implied in perfect obedience to the law of God, or in entire sanctification.

1. Entire sanctification does not imply any change in the substance of the soul or body, for this the law does not require, and it would not be obligatory if it did, because the requirement would be inconsistent with natural justice. Entire sanctification is the entire consecration of the powers, as they are, to God. It does not imply any change in them, but simply in the use of them.

2. It does not imply any annihilation of constitutional traits of character, such as constitutional ardor or impetuosity. There is nothing certainly, in the law of God that requires such constitutional traits to be annihilated, but simply that they should be rightly directed in their exercise.

3. It does not imply the annihilation of any of the constitutional appetites, or susceptibilities. It seems to be supposed by some, that the constitutional appetites and susceptibilities, are in themselves sinful, and that a state of entire sanctification would imply their entire annihilation. And I have often been astonished at the fact that those who array themselves against the doctrine of entire sanctification in this life, assume the sinfulness of the constitution of men. And I have not been a little surprised to find that some persons who I had supposed were far enough from embracing the doctrine of physical depravity, were, after all, resorting to this assumption to set aside the doctrine of entire sanctification in this life. But let us appeal to the law. Does the law any where, expressly or impliedly, condemn the constitution of man, or require the annihilation of any thing that is properly a part of the constitution itself? Does it require the annihilation of the appetite for food, or is it satisfied merely with regulating its indulgence? In short, does the law of God any where require any thing more than the consecration of all the appetites and susceptibilities of the body and mind, to the service of God?

In conversing with a brother, upon this subject, not long since, he insisted that a man might perpetually obey the law of God and be guilty of no actual transgression, and yet not be entirely sanctified: for he insisted that there might be that in him which would lay the foundation for his sinning at a future time. When questioned in regard to what that something in him was, he replied, "that which first led him to sin at the beginning of his moral existence." I answered that that which first led him to sin, was his innocent constitution, just as it was the innocent constitution of Adam, to which the temptation was addressed, that led him into sin. Adam's innocent constitutional appetites, when excited by the presence of objects fitted to excite them, were a sufficient temptation to lead him to consent to prohibited indulgence, which constituted his sin. Now just so it certainly is with every human being. This constitution, the substance of his body and soul, cannot certainly have any moral character. But when these appetites which are essential to his nature and have no moral character in themselves are excited, they lead to prohibited indulgence, and in this way every human being is led into sin. Now if a man cannot be entirely sanctified until that is annihilated which first occasioned his sin, it does not appear that he ever can be entirely sanctified while he possesses either body or soul. I insist upon it, therefore, that entire sanctification does not imply the annihilation of any constitutional appetite or susceptibility, but only the entire consecration of the whole constitution as it is, to the service of God.

4. Entire sanctification does not imply the annihilation of natural affection or resentment. By this I mean that certain persons may be naturally pleasing to us. Christ appears to have had a natural affection for John. By natural resentment I mean, that , from the laws of our being, we must resent or feel opposed to injustice or ill treatment. Not that a disposition to retaliate or revenge ourselves is consistent with the law of God. But perfect obedience to the law of God, does not imply that we should have no sense of injury or injustice, when we are abused. God has this, and ought to have it, and so does every moral being. To love your neighbor as yourself does not imply, that if he injure you, you feel no sense of the injury or injustice, but that you love him and would do him good, notwithstanding his injurious treatment.

5. It does not imply any degree of unhealthy excitement of mind. Rule 13 lays down the principal that moral law is to be so interpreted as to be consistent with physical law. God's laws certainly do not clash with each other. And the moral law cannot require such a state of constant mental excitement as will destroy the physical constitution. It cannot require any more mental excitement and action than is consistent with all the laws, attributes, and circumstances of both soul and body, as stated in rule 14.

6. It does not imply that any organ or faculty is to be at all times exerted to its full strength. This would soon exhaust and destroy any and every organ of the body. Whatever may be true of the mind, when separated from the body, it is certain, while it acts through a material organ, that a constant state of excitement is impossible. When the mind is strongly excited, there is of necessity a great determination of blood to the brain. A high degree of excitement cannot long continue, certainly, without producing inflammation of the brain, and consequent insanity. And the law of God does not require any degree of emotion, or mental excitement, that is inconsistent with life and health. Our Lord Jesus Christ does not appear to have been in a state of continual excitement. When he and his disciples had been in a great excitement for a time, they would turn aside "and rest awhile."

Who, that has ever philosophized on this subject, does not know that the high degree of excitement which is sometimes witnessed in revivals of religion, must necessarily be short, or that the people must become deranged. It seems sometimes to be indispensable, that a high degree of excitement should prevail for a time, to arrest public and individual attention, and to draw people off from other pursuits, to attend to the concerns of their souls. But if any suppose that this high degree of excitement is either necessary, or desirable, or possible, to be long continued, they have not well considered the matter. And here is one grand mistake of the Church. They have supposed that the revival consists mostly in this state of excited emotion, rather than in conformity of the human will to the will of God. Hence, when the reasons for much excitement have ceased, and the public mind begins to grow more calm, they begin immediately to say that the revival is on the decline; when, in fact, with much less excited emotion, there may be vastly more real religion in the community.

Excitement is often important and indispensable. But the vigorous actings of the will are infinitely more important. And this state of mind may exist in the absence of highly excited emotions.

7. Nor does it imply that the same degree of emotion, volition, or intellectual effort, is at all times required. All volitions do not need the same strength. They cannot have equal strength, because they are not produced by equally powerful reasons. Should a man put forth as strong a volition to pick up an apple, as to extinguish the flames of a burning house? Should a mother, watching over her sleeping nursling, when all is quiet and secure, put forth as powerful volitions, as might be required to snatch it from the devouring flames? Now, suppose that she was equally devoted to God in watching her sleeping babe, and in rescuing it from the jaws of death. Her holiness would not consist in the fact that she exercised equally strong volitions, in both cases; but, that in both cases, the volition was equal to the accomplishment of the thing required to be done. So that persons may be entirely holy, and yet continually varying in the strength of their affections, according to their circumstances--the state of their physical system--and the business in which they are engaged.

All the powers of body and mind are to be held at the service and disposal of God. Just so much of physical, intellectual, and moral energy are to be expended in the performance of duty as the nature and the circumstances of the case require. And nothing is further from the truth, than that the law of God requires a constant, intense state of emotion and mental action on any and every subject alike.

8. Entire sanctification does not imply that God is to be at all times the direct object of attention and affection. This is not only impossible in the nature of the case, but would render it impossible for us to think of, or love our neighbor or ourselves: Rule 9.

Upon this subject in a former lecture, I used the following language. The law of God requires the supreme love of the heart. By this is meant, that the mind's supreme preference should be of God--that God should be the great object of its supreme love and delight. But this state of mind is perfectly consistent with our engaging in any of the necessary business of life--giving to that business that attention--and exercising about it all those affections and emotions which its nature and importance demand.

If a man love God supremely, and engage in any business, for the promotion of his glory, if his eye be single, his affections and conduct are entirely holy, when necessarily engaged in the right transaction of his business, although for the time being, neither his thoughts, or affection are upon God.

Just as a man who is supremely devoted to his family may be acting consistently with his supreme affection, and rendering them the most important and perfect service, while he does not think of them at all. As I have endeavored to show, in my lecture on the text, "Make to yourselves a new heart, and a new spirit," I consider the moral heart to be the mind's supreme preference. As I there stated, the natural, or fleshy heart, is the seat of animal life, and propels the blood through all the physical system. Now there is a striking analogy between this and the moral heart. And the analogy consists in this, that as the natural heart, by its pulsations diffuses life through the physical system; so the moral heart, or the supreme governing preference of the mind, is that which gives life, and character to man's moral actions; (e.g.,) suppose that I am engaged in teaching Mathematics. In this, the supreme desire of my mind is to glorify God, in this particular calling. Now in demonstrating some of its intricate propositions, I am obliged, for hours together, to give the entire attention of my mind to that object. Now, while my mind is thus intensely employed in this particular business, it is impossible that I should have any thoughts directly about God, or should exercise any direct affections, or emotions, or volitions towards him. Yet if, in this particular calling, all selfishness is excluded, and my supreme design is to glorify God, my mind is in a sanctified state, even though, for the time being, I do not think of God.

It should be understood, that while the supreme preference of the mind has such efficiency, as to exclude all selfishness, and to call forth just that strength of volition, thought, affection, and emotion, that is requisite to the right discharge of any duty, to which the mind may be called, the heart is in a sanctified state. By a suitable degree of thought, and feeling, to the right discharge of duty, I mean just that intensity of thought, and energy of action, that the nature and importance of the particular duty to which, for the time being, I am called, demand.

In this statement, I take it for granted, that the brain, together with all the circumstances of the constitution are such, that the requisite amount of thought, feeling, &c. are possible. If the physical constitution, be in such a state of exhaustion as to be unable to put forth that amount of exertion which the nature of the subject might otherwise demand, even in this case, the languid efforts, though far below the importance of the subject, would be all that the law of God requires. Whoever, therefore supposes that a state of entire sanctification, implies a state of entire abstraction of mind, from every thing but God, labors under a grievous mistake. Such a state of mind is as inconsistent with duty, as it is impossible, while we are in the flesh.

The fact is that the language and spirit of the law have been and generally are grossly misunderstood, and interpreted to mean what they never did, or can mean consistently with natural justice. Many a mind has been thrown open to the assaults of [S]satan, and kept in a state of continual bondage and condemnation, because God was not, at all times, the direct object of thought, affection, and emotion; and because the mind was not kept in a state of most perfect tension, and excited to the utmost at every moment.

9. Nor does it imply a state of continual calmness of mind. Christ was not in a state of continual calmness. The deep peace of his mind was never broken up, but the surface or emotions of his mind were often in a state of great excitement, and at other times in a state of great calmness. And here let me refer to Christ, as we have his history in the Bible, in illustration of the positions I have already taken, e.g. Christ had all the constitutional appetites and susceptibilities of human nature. Had it been otherwise, he could not have been "tempted in all points like as we are;" nor could he have been tempted in any point as we are, any further than he possessed a constitution similar to our own. Christ also manifested natural affection for his mother, and for other friends. He also showed that he had a sense of injury and injustice, and exercised a suitable resentment when he was injured and persecuted. He was not always in a state of great excitement. He appears to have had his seasons of excitement and of calm,--of labor and rest,--of joy and sorrow, like other good men. Some persons have spoken of entire sanctification as implying a state of uniform and universal calmness, and as if every kind and degree of excited feeling, except as the feelings of love to God are excited, were inconsistent with this state. But Christ often manifested a great degree of excitement when reproving the enemies of God. In short his history would lead to the conclusion that his calmness and excitement were various, according to the circumstances of the case. And although he was sometimes so pointed and severe in his reproof, as to be accused of being possessed of a devil, yet his emotions and feelings were only those that were called for and suited to the occasions.

10. Nor does it imply a state of continual sweetness of mind without any indignation or holy anger at sin or sinners. Anger at sin is only a modification of love. A feeling of justice, or a desire to have the wicked punished for the benefit of the government, is only another of the modifications of love. And such feelings are essential to the existence of love, where the circumstances call for their existence. It is said of Christ that he was angry. He often manifested anger and holy indignation. "God is angry with the wicked every day." And holiness, or a state of sanctification, instead of being inconsistent with, always implies the existence of anger, whenever circumstances occur, which demand its exercise: Rule 10.

11. It does not imply a state of mind that is all compassion, and no feeling of justice. Compassion is only one of the modifications of love. Justice, or a desire for the execution of law, and the punishment of sin is another of its modifications. God and Christ, and all holy beings, exercise all those affections and emotions that constitute the different modifications of love, under every possible circumstance.

12. It does not imply that we should love or hate all men alike, irrespective of their value, circumstances, and relations. One being may have a greater capacity for happiness, and be of much more importance to the universe than another. Impartiality and the law of love require us not to regard all beings and things alike; but all beings and things according to their nature, relations and circumstances.

13. Nor does it imply a perfect knowledge of all our relations: rule 7. Now such an interpretation of the law, as would make it necessary, in order to yield obedience, for us to understand all our relations, would imply in us the possession of the attribute of omniscience; for certainly there is not a thing in the universe to which we do not sustain some relation. And a knowledge of all these relations, plainly implies infinite knowledge. It is plain that the law of God cannot require any such thing as this; and that entire sanctification or entire obedience to the law of God therefore implies no such thing.

14. Nor does it imply perfect knowledge on any subject. Perfect knowledge on any subject, implies a perfect knowledge of its nature, relations, bearings and tendencies. Now as every single thing in the universe, sustains some relation to and has some bearing upon every other thing, there can be no such thing as perfect knowledge on any one subject, that does not embrace universal or infinite knowledge.

15. Nor does it imply freedom from mistake on any subject whatever. It is maintained by some that the grace of the gospel pledges to every man perfect knowledge, or at least such knowledge as to exempt him from any mistake. I cannot stop here to debate this question, but would merely say the law does not expressly or impliedly require infallibility of judgment in us. It only requires us to make the best use of all the light we have.

16. Nor does entire sanctification imply the knowledge of the exact relative value of different interests. I have already said in illustrating rule 7, that the second commandment, "Thou shalt love thy neighbor as thyself;" does not imply that we should, in every instance, understand exactly the relative value and importance of every interest.-- This plainly cannot be required, unless it be assumed that we are omniscient.

17. It does not imply the same degree of knowledge that we might have possessed, had we always improved our time in its acquisition. The law cannot require us to love God or man as well as we might have been able to love them, had we always improved all our time in obtaining all the knowledge we could, in regard to their nature, character, and interests. If this were implied in the requisition of the law, there is not a saint on earth or in heaven that is or ever can be perfect. What is lost in this respect is lost, and past neglect can never be so atoned for as that we shall ever be able to make up in our acquisitions of knowledge, what we have lost. It will no doubt be true to all eternity, that we shall have less knowledge than we might have possessed, had we filled up all our time in its acquisition. We do not, cannot, nor shall we ever be able to love God as well as we might have loved him, had we always applied our minds to the acquisition of knowledge respecting him. And if entire sanctification is to be understood as implying that we love God as much as we should, had we all the knowledge we might have had, then I repeat it, there is not a saint on earth or in heaven, nor ever will be, that is entirely sanctified.

18. It does not imply the same amount of service that we might have rendered, had we never sinned. The law of God does not imply or suppose that our powers are in a perfect state; that our strength of body or mind is what it would have been, had we never sinned. But it simply requires us to use what strength we have. The very wording of the law is proof conclusive, that it extends its demands only to the full amount of what strength we have. And this is true of every moral being, however great or small.

19. It does not require the same degree of love that we might have rendered, but for our ignorance. We certainly know much less of God, and therefore are much less capable of loving him, i.e. we are capable of loving him with a less amount, and to a less degree than if we knew more of him, which we might have done but for our sins. And as I have before said, this will be true to all eternity; for we can never make amends by any future obedience, or diligence for this any more than for other sins. And to all eternity, it will remain true, that we know less of God, and love him less than we might and should have done, had we always done our duty. If entire sanctification therefore, implies the same degree of love or service that might have been rendered, had we always developed our powers by a perfect use of them, then there is not a saint on earth or in heaven that is or ever will be in that state. The most perfect development and improvement of our powers, must depend upon the most perfect use of them. And every departure from their perfect use, is a diminishing of their highest development, and a curtailing of their capabilities to serve God in the highest and best manner. All sin then does just so much towards crippling and curtailing the powers of body and mind, and rendering them, by just so much, incapable of performing the service they might otherwise have rendered.

To this view of the subject it has been objected that Christ taught an opposite doctrine, in the case of the woman who washed his feet with her tears, when he said, "To whom much is forgiven, the same loveth much." But can it be that Christ intended to be understood as teaching, that the more we sin the greater will be our love and our ultimate virtue? If this be so I do not see why it does not follow that the more sin in this life, the better, if so be that we are forgiven. If our virtue is really to be improved by our sins, I see not why it would not be good economy both for God and man, to sin as much as we can while in this world. Certainly Christ meant to lay down no such principle as this. He undoubtedly meant to teach, that a person who was truly sensible of the greatness of his sins, would exercise more of the love of gratitude, than would be exercised by one who had a less affecting sense of ill-desert.

20. Entire sanctification does not imply the same degree of faith that might have been exercised but for our ignorance and past sin.

We cannot believe any thing about God of which we have no evidence or knowledge. Our faith must therefore be limited by our intellectual perceptions of truth. The heathen are not under obligation to believe in Christ, and thousands of other things of which they have no knowledge. Perfection in a heathen would imply much less faith than in a christian. Perfection in an adult would imply much more and greater faith than in an infant. And perfection in an angel would imply much greater faith than in a man, just in proportion as he knows more of God than man. Let it be always understood that entire sanctification never implies that which is naturally impossible. It is certainly naturally impossible for us to believe that of which we have no knowledge. Entire sanctification implies in this respect nothing more than the heart's faith or confidence in all the truth that is perceived by the intellect.

21. Nor does it imply the conversion of all men in answer to our prayers. It has been maintained by some that a state of entire sanctification implies the offering of prevailing prayer for the conversion of all men. To this I reply,

(3.) We have no right to believe that all men will be converted in answer to our prayers, unless we have an express promise to that effect.

(4.) As therefore there is no such promise, we are under no obligation to offer such prayer. Nor does the non-conversion of the world, imply that there are no sanctified saints in the world.

22. It does not imply the conversion of any one for whom there is not an express or implied promise in the word of God. The fact that Judas was not converted in answer to Christ's prayers, does not prove that Christ was not in a state of entire sanctification.

23. Nor does it imply that all those things which are expressly or impliedly promised, will be granted in answer to our prayers, or in other words, that we should pray in faith for them, if we are ignorant of the existence or application of those promises. A state of perfect love implies the discharge of all known duty. And nothing strictly speaking can be duty of which the mind has no knowledge. It cannot therefore be our duty to believe a promise of which we are entirely ignorant, or the application of which to any specific object we do not understand.

If there is sin in such a case as this, it lies in the ignorance itself. And here no doubt, there often is sin, because there is present neglect to know the truth. But it should always be understood that the sin lies in the ignorance, and not in the neglect of that of which we have no knowledge. A state of sanctification is inconsistent with any present neglect to know the truth; for such neglect is sin. But it is not inconsistent with our failing to do that of which we have no knowledge. James says: "He that knoweth to do good and doeth it not, to him it is sin." "If ye were blind," says Christ, "ye should have no sin, but because ye say we see, therefore your sin remaineth."

24. Entire sanctification does not imply the impossibility of future sin. Entire and permanent sanctification does imply the fact, that the sanctified soul will not sin. But the only reason why he will not, is to be ascribed entirely to the sovereign grace of God. Sanctification does not imply, as I have already said, any such change in the nature of the subject, as to render it impossible or improbable that he will again sin. Nay, I do not suppose there is a man upon earth, or perhaps in heaven, who would not fall into sin but for the supporting grace of God.

25. It does not imply that watchfulness, and prayer, and effort, are no longer needed. It is the height of absurdity to suppose that, either in this or any other state of being, there will be no faith called for, or watchfulness against temptation. Just so long as the susceptibilities of our soul exist, temptation in some sense and to some extent must exist, in whatever world we are. Christ manifestly struggled hard with temptation. He found watchfulness and the most powerful opposition to temptation, indispensable to his perseverance in holiness. "Is the servant above his master, or the disciple above his Lord?"

Nor does it imply that we are no longer dependent on the grace of Christ, but the exact opposite is implied. A state of entire and permanent sanctification implies the most constant and perfect dependence upon the grace and strength of an indwelling Christ. It seems to have been supposed by some that entire sanctification implies that something has been done which has so changed the nature of the sanctified soul, that ever after he will persevere in holiness in his own strength. I suppose this to be as far as possible from the truth, and that no change whatever has occurred in the nature of the individual, but simply that he has learned to confide in Christ at every step. He has so received Christ's strength as to lean constantly upon his supporting grace.

27. Nor does it imply that the Christian warfare is ended. I understand the Christian warfare to consist in the mind's conflict with temptation.-- This certainly will never end in this life.

28. Nor does it imply that there is no more growth in grace. Many persons seem to understand the command "Grow in grace," as implying the gradual giving up of sin. They suppose that when persons have done sinning, there is no more room for growth in grace. Now it is said of Christ that he grew in grace, where the same original word is used as in the command. "He increased in stature, & in wisdom, and in favor (kariti, grace) with God and man." If growth in grace implies the gradual giving up of sin, then God has commanded men not to give up their sins at once. They must give them up gradually. The truth is that growth in grace implies the relinquishment of sin to begin with. To grow in grace is to grow in the favor of God. And what would the Apostle have said, had he supposed that the requirement to grow in grace, would have been understood by an orthodox Church to require only the gradual relinquishment of their sins? I suppose that saints will continue to grow in grace to all eternity, and in the knowledge of God. But this does not imply that they are not entirely holy, when they enter heaven, or before.

29. Nor does it imply that others will recognize it to be real sanctification. With the present views of the Church in regard to what is implied in entire sanctification, it is impossible that a really sanctified soul should be acknowledged by the Church as such. And with these views of the Church, there is no doubt but sanctified believers would be set at nought, and denounced by the great mass of christians as possessing any other than a sanctified spirit.

It was insisted, and positively believed by the Jews, that Jesus Christ was possessed of a wicked, instead of a holy spirit. Such were their notions of holiness, that they no doubt supposed him to be actuated by any other than the Spirit of God. They especially supposed so on account of his opposition to the current orthodoxy, and the ungodliness of the religious teachers of the day. Now, who does not see that when the Church is in a great measure conformed to the world, that a spirit of holiness in any man, would certainly lead him to aim the sharpest rebukes, at the spirit and life of those in this state, whether in high or low places. And who does not see that this would naturally result in his being accused of possessing a wicked spirit?

The most violent opposition that I have ever seen manifested to any persons in my life, has been manifested by members of the Church, and even by some ministers of the gospel, towards those whom I believe were among the most holy persons I ever knew. I have been shocked, and wounded beyond expression, at the almost fiendish opposition to such persons, that I have witnessed. I have several times of late observed that writers in newspapers were calling for examples of Christian Perfection or entire sanctification. Now I would humbly inquire, of what use it is to point the Church to examples, so long as they do not know what is, and what is not implied in a state of entire sanctification? I would ask, are the Church agreed among themselves in regard to what constitutes this state? Are any considerable number of ministers agreed among themselves as to what is implied in a state of entire sanctification? Now does not everybody know that the Church and the ministry are in a great measure in the dark upon this subject? Why then call for examples? No man can possess this state without being sure to be set at nought as a hypocrite, and a self-deceiver.

30. It is not implied in this state that the sanctified soul will himself always at the time be sure that his feelings and conduct are perfectly right.-- Cases may occur in which he may be in doubt in regard to the rule of duty; and be at a loss, without examination, reflection, and prayer, to know whether in a particular case he has done and felt exactly right. If he were sure that he understood the exact application of the law of God to that particular case, his consciousness would invariably inform him whether or not he was conformed to that rule. But in any and every case where he has not a clear apprehension of the rule, it may require time and thought, and prayer, and diligent inquiry to satisfy his mind in regard to the exact moral quality of any particular act or state of feeling; e.g. A man may feel himself exercised with strong indignation in view of sin. And he may be brought into doubt whether the indignation, in kind or degree, was not sinful. It may therefore require self-examination and deep searching of heart to decide this question. That all indignation is not sinful is certain. And that a certain kind and degree of indignation at sin is a duty, is also certain. But our most holy exercises may lay us open to the assaults of [S]satan. And he may so turn our accuser as for a time to render it difficult for us to decide in regard to the real state of our hearts. And thus a sanctified soul may be "in heaviness through manifold temptations."

31. Nor does it imply the same strength of holy affection that Adam may have exercised before he fell, and his powers were debilitated by sin. It should never be forgotten that the mind in this state of existence, is wholly dependent upon the brain and physical system for its development. In Adam, and in any of his posterity, any violation of the physical laws of the body, resulting in the debility and imperfection of any organ or system of organs, must necessarily impair the vigor of the mind, and prevent its developing itself as it otherwise might have done. It is therefore entirely erroneous to say that mankind are or can be, in this state of existence, perfect in as high a sense as they might have been had sin never entered the world, and had there been no such thing as a violation of the laws of the physical constitution. The law of God requires only the entire consecration of such powers as we have. As these powers improve our obligation is enlarged, and will continue to be to all eternity.-- For myself, I have very little doubt that the human constitution is capable of being very nearly, if not entirely renovated or recovered from the evils of intemperance, by a right understanding of, and an adherence to the laws of life and health. So that after a few generations the human body would be nearly if not entirely restored to its primitive physical perfection. If this is so, the time may come when obedience to the law of God, will imply as great strength and constancy of affection as Adam was capable of exercising before the fall. But if on the other hand, it be true that any injury of the physical constitution can never be wholly repaired--that the evils of sin in respect to its effect upon the body, are, in some measure at least, to descend with men to the end of time, then no such thing is implied in a state of entire sanctification, as the same strength and permanency of holy affection in us that Adam might have exercised before the fall.

32. Nor does it imply the formation of such holy habits as shall secure obedience. Some have said that it was absurd to profess a state of entire sanctification, on the ground that it implies not only obedience to the law of God, but such a formation and perfection of holy habits as to render it certain that we shall never again sin. And that a man can no more tell when he is entirely sanctified, than he can tell how many holy acts it will take to form holy habits of such strength that he will never again sin. To this I answer,

(1.) The law of God has nothing to do with requiring this formation of holy habits. It is satisfied with present obedience. It only demands at the present moment the full devotion of all our powers to God. It never in any instance complains that we have not formed such holy habits as to render it certain that we shall sin no more.

(2.) If it be true that a man is never wholly sanctified until his holy habits are so fixed as to render it certain that he will never sin again, then Adam was not in a state of entire sanctification previously to the fall, nor were the angels in this state before their fall.

(3.) If this sentiment be true, there is not a saint nor an angel in heaven so far as we can know, that can with the least propriety profess entire sanctification; for how do they know that they have performed so many holy acts as to have created such habits of holiness as to render it certain that they will never more sin?

(4.) Entire sanctification does not consist in the formation of holy habits, nor at all depend upon this. Both entire and permanent sanctification are based alone upon the grace of God in Jesus Christ. And perseverance in holiness is to be ascribed alone to the influence of the indwelling Spirit of Christ, instead of being secured by any habits of holiness which we have or ever shall form.

It was not so with Christ. Nor is it inconsistent with our sorrowing for our own past sins, and sorrowing that we have not now the health and vigor, and knowledge, and love, that we might have had, if we had sinned less; or sorrow for those around us--sorrow in view of human sinfulness, or suffering. These are all consistent with a state of entire sanctification, and indeed are the natural results of it.

34. Nor is it inconsistent with our living in human society--with mingling in the scenes, and engaging in the affairs of this world. Some have supposed that to be holy we must withdraw from the world. Hence the absurd and ridiculous notions of papists in retiring to monasteries, and convents--in taking the veil, and as they say, retiring to a life of devotion. Now I suppose this state of voluntary exclusion from human society, to be utterly inconsistent with any degree of holiness, and a manifest violation of the law of love to our neighbor.

35. Nor does it imply moroseness of temper and manners. Nothing is farther from the truth than this. It is said of Xavier, than whom, perhaps, few holier men have ever lived, that "he was so cheerful as often to be accused of being gay." Cheerfulness is certainly the result of holy affections--And sanctification no more implies moroseness in this world than it does in heaven.

Before I proceed to the next head of my discourse, (having said these things, and given these rules of interpretation so that you can apply the principle to many things I have not time to notice) I wish to make the following remark.

In all the discussions I have seen upon this subject, while it seems to be admitted that the law of God is the standard of perfection, yet in defining what constitutes Christian perfection or entire sanctification, men entirely lose sight of this standard, and seldom or never raise the distinct inquiry; what does obedience to this law imply, and what does it not imply. Instead of bringing every thing to this test, they seem to lose sight of it. On the one hand they bring in things that never were required by the law of God of man in his present state. Thus they lay a stumbling block and a snare for the saints, to keep them in perpetual bondage, supposing that this is the way to keep them humble, to place the standard entirely above their reach. Or, on the other hand, they really abrogate the law, so as to make it no longer binding. Or they so fritter away what is really implied in it, as to leave nothing in its requirements, but a kind of sickly, whimsical, inefficient sentimentalism, or perfectionism, which in its manifestations and results, appears to me to be any thing else than that which the law of God requires.

Sanctification--No. 2.

TEXT.--1 Thess. 5:23-24. And the very God of peace sanctify you wholly; and I pray God your whole spirit, and soul, and body be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is he that calleth you who also will do it.

Under this head, I shall refer to and repeat some things (as I have already done) which I said a number of months since in my lectures on the law of God.

1. Love is the sum of all that is implied in entire Sanctification. But I may and should be asked what is the kind of love implied? I shall consider

(1.) It is to be love of the heart, and not a mere emotion. By the heart I mean the will. Emotions, or what are generally termed feelings, are always involuntary states of mind, and no further than they are indirectly under the control of the will, have they any moral character; i.e. they are not choices or volitions, and of course do not govern the conduct. Love, in the form of an emotion, may exist in opposition to the will; e.g. we may exercise emotions of love contrary to our conscience and judgment, and in opposition to our will. Thus the sexes often exercise emotions of love towards those to whom all the voluntary powers of their mind feel opposed, and with whom they will not associate. It is true, that in most cases, the emotions are with the will. But they are sometimes, nay often opposed to it.

Now, it is a voluntary state of mind that the law of God requires; i.e. it lays its claims upon the will. The will controls the conduct. And it is, therefore, of course, the love of the heart or will that God requires.

(2.) Benevolence is one of the modifications of love which we are to exercise towards God. Benevolence is good will. And certainly we are bound to exercise this kind of love to God. It is a dictate of reason, of conscience, of common sense, and of immutable justice, that we should exercise good and not ill-will to God. It matters not whether he needs our good will or whether our good or ill-will can in any way affect him.--the question does not respect his necessities, but deserts.

God's well-being is certainly an infinite good in itself, and consequently, we are bound to desire it--to will it--to rejoice in it; and to will it and rejoice in it, in proportion to its intrinsic importance. And as his well-being is certainly a matter of infinite importance, we are under infinite obligation to will it with all our hearts.

(3.) Another modification of this love, is that of complacency or esteem. God's character is infinitely good. We are therefore bound, not merely to love him, with the love of benevolence; but to exercise the highest degree of complacency in his character. To say that God is good and lovely is merely to say that he deserves to be loved. If he deserves to be loved, on account of his goodness and love, then he deserves to be loved in proportion to his goodness and loveliness. Our obligation, therefore is infinitely great to exercise toward him the highest degree of the love of complacency of which we are capable. These remarks are confirmed by the Bible, by reason, by conscience and by common sense.

(4.) Another modification of this love is that of gratitude. As every moral being is constantly receiving favors from God, it is self-evident, that love in the form of gratitude is universally obligatory.

(5.) Another peculiarity of this love which must, by no means, be overlooked, is that it must be disinterested; i.e. that we should not love him for selfish reasons. But that we should love him for what he is--with benevolence; because his well-being is an infinite good--with complacency; because his character is infinitely excellent--with the heart; because all virtue belongs to the heart. It is plain, that nothing short of disinterested love is virtue. The Savior recognizes and settles this truth, in Luke 6:32-34: "For if ye love them who love you, what thank have ye? for sinners also love those that love them. And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same. And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again." These words epitomize the whole doctrine of the Bible on this subject, and lay down the broad principle, that to love God, or any one else, for selfish reasons, is not virtue.

(6.) Another peculiarity of this love is that it must be in every instance supreme. Any thing less than supreme love to God, must be idolatry. If any thing else is loved more, that is our God.

I have been surprised to learn that some understand the term supreme in a comparative sense, and not in a superlative sense. They suppose therefore that the law of God requires more than supreme love. Webster's definition of supreme and supremely is "in the highest degree," "to the utmost extent." I understand the law to require as high a state of devotion to God, of love and actual service as the powers of body and mind are capable of sustaining.

Observe, that God lays great stress upon the degree of love. So that the degree is essential to the kind of love. If it be not supreme in degree it is wholly defective and in no sense acceptable to God.

(1.) It must be the love of the heart, and not mere desire or emotion. It is very natural to desire the good of others--to pity the distressed--and to feel strong emotions of compassion towards those who are afflicted. But these emotions are not virtue. Unless we will their good, as well as desire it, it is of no avail. James 2:15, 16: "If a brother or a sister be naked, and destitute of daily food. And one of you say unto them, Depart in peace, be you warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit?"

Now here the Apostle fully recognized the principle, that mere desire for the good of others, which of course will satisfy itself with good words instead of good deeds, is not virtue. If it were good willing, instead of good desiring, it would produce corresponding actions; and unless it is good willing, there is no holiness in it.

(2.) Benevolence to men is a prime modification of holy love. This is included in what I have said above, but needs to be expressly stated and explained. It is a plain dictate of reason, of conscience, of common sense, and immutable justice, that we should exercise good will towards our fellow men--that we should will their good, in proportion to its relative importance--that we should rejoice in their happiness, and endeavor to promote it, according to its relative value in the scale of being.

(3.) Complacency towards those that are virtuous is another modification of holy love. I say towards those that are virtuous, because while we exercise benevolence towards all, irrespective of their character, we have a right to exercise complacency towards those only who are holy. To exercise complacency towards the wicked is to be as wicked as they are. But to exercise entire complacency in those that are holy, is to be ourselves holy.

(4.) This love is to be in every instance equal. By equal I do not mean that degree of love which selfish beings have for themselves; for this is supreme. There is a grand distinction between self-love and selfishness. Self-love is that benevolence to self or regard for our own interest, which its intrinsic importance demands. Selfishness is the excess of self-love: i.e. it is supreme self-love--it is making our own happiness the supreme object of pursuit, because it is our own. And not attaching that importance to other's interests, and the happiness of other beings, which their relative value demands. A selfish mind is therefore in the exercise of the supreme love of self.

Now the law of God does not require or permit us to love our neighbor with this degree of love, for that would be idolatry. But the command, "to love our neighbor as ourselves," implies

(a) That we should love ourselves less than supremely, and attach no more importance to our own interests and happiness than their relative value demands--So that the first thing implied in this command is that we love ourselves less than supremely, and that we love our neighbor with the same degree of love which it is lawful for us to exercise towards ourselves.

(b) Equal love does not imply that we should neglect our own appropriate concerns, and attend to the affairs of others. God has appointed to every man a particular sphere in which to act, and particular affairs to which he must attend. And this business, whatever it is, must be transacted for God and not for ourselves. For a man, therefore, to neglect his particular calling under the pretence of attending to the business of others, is neither required or permitted by this law.

Nor are we to neglect our own families, and the nurture and education of our children, and attend to that of others. "But if any provide not for his own, especially for those of his own house, he hath denied the faith, and is worse than an infidel."--To these duties we are to attend for God. And no man or woman is required or permitted to neglect the children God has given them, under the pretence of attending to the families of others.

Nor does this law require or permit us to squander our possessions upon the intemperate, and dissolute, and improvident. Not that the absolute necessities of such persons are in no case to be relieved by us, but it is always to be done in such a manner as not to encourage, but to rebuke their evil courses.

Nor does this law require or permit us to suffer others to live by sponging out of our possessions, while they themselves are not engaged in promoting the good of men.

Nor does it require or permit us to lend money to speculators, or for speculating purposes, or in any way to encourage selfishness.

(c) But by equal love is meant, as I have said, the same love in kind and degree, which it is lawful for us to exercise towards ourselves. It is lawful, nay, it is our duty to exercise a suitable regard to our own happiness. This is benevolence to self, or what is commonly called self-love. The same, both in kind and degree, we are required to exercise to all our fellow men.

(5.) Another feature of holy love is that it must be impartial; i.e. it must extend to enemies as well as friends. Else it is selfish love, and comes under the reprobation of the Savior, in the passage before quoted, Luke 6:32-34: "For if ye love them who love you what thank have ye? for sinners also do even the same," &c.

Now observe that this test must always be applied to the kind of love we exercise to our fellow men, in order to understand its genuineness--God's love is love to enemies. It was for his enemies that he gave his Son. Our love must be the same in kind--it must extend to enemies, as well as friends. And if it does not, it is partial and selfish.

2. Entire Sanctification implies, entire conformity of heart and life to all the known will of God however it may be made known--to both physical and moral law so far as they are known.

3. It implies such a perfect confidence in him as to be willing that all events should be at his sovereign disposal--such a confidence as to preclude all carefulness and undue anxiety about ourselves or our friends, our temporal or eternal interests, the interests of the Church or of the world. Let me be understood. I am as far as possible from supposing a state of entire Sanctification is inconsistent with the greatest desire, and most earnest and prevailing wrestlings with God for blessings, both spiritual and temporal upon ourselves and the world. But I suppose that a soul in a state of entire conformity to the will of God, will never so distrust his providence and grace as to be thrown into a state of feverish anxiety about any event. It will, on all occasions, most sweetly acquiesce and rejoice in the will of God, in whatever way that will is revealed.

4. Entire Sanctification implies a supreme disposition to glorify and serve God--that this is the ruling principle of our life--that we live for no lower or other end than this--that all other things that we desire are esteemed as a means to this end--that life and health, and food and raiment, and houses and furniture, and every thing else that we possess are regarded by us as a means to this one great absorbing end, the Glory of God.

5. It implies that the principle of love should have such energy as to control every design and action directly or indirectly.

6. It implies an abiding sense of the presence of God. From what I have already said, you will understand me of course not to mean that God is the direct object of thought, attention and affection, but that there should be such a sense of his presence at all times as to have an important bearing upon our whole lives. Every one knows by his own experience, what it is to have a kind of sense of the presence of a person, who is not at the time the direct object of our thoughts. A man in the presence of an earthly prince, or of an august court, under the eye of a human judge, would be continually awed, and restrained, and affected with a kind of sense of where he was, and in whose presence, and under whose eye he was acting although his mind might be so intensely employed in the transaction of business as not at all to make the judge or prince the object of direct thought, attention, or affection. In this sense, I suppose a sanctified soul will have an abiding sense, at all times and places, of the presence of God. And when the mind is withdrawn from necessary pursuits, it will naturally return to God, and be sensible of His presence in a vastly higher sense than this. It will be so impressed, and melted, and affected, by His presence as can never be expressed in words, but as a matter of experience is familiar to all those who walk with God.

7. It does imply deep and uninterrupted communion with God. But here let me correct a mistake into which, as I think, some have fallen. Many seem to recognize nothing as communion with God expect that sweet peace and joy, and flowing, and glowing love that the soul often experiences in seasons of communion. But God no doubt often has seasons of intercourse and communion with the soul and with the sanctified soul, in which he reminds it of past sins and follies. And in order to keep it in a sanctified state he gives it such a view or its past history as to fill it with unutterable shame, and self-abhorrence, and contempt. Now persons are apt to conceive of this state of mind as a state of darkness, & to conceive of themselves as being under the hidings of God's countenance, when in fact they are never perhaps more thoroughly in the light than at such seasons. They are never perhaps nearer to God than on such occasions. To be sure their thoughts are not occupied with those sweet and heavenly visions that fill the mind with joy. Yet they are occupied with considerations of no less importance and no less indispensable to continuing them in a state of holiness, than those sweet truths which at other times so greatly rejoice them.

8. It implies a greater dread of offending God than of any other evil. This is implied in supreme love. It is a contradiction to say that we love God supremely, and yet do not dread offending Him so much as we dread some other evil. If we love Him more than any earthly friend, we shall dread to offend Him more than that friend. If we love Him more than we do ourselves, we should dread offending Him more than we do that evil should befall ourselves. If he is dearer to us than our own souls we should dread remaining in sin more than we should dread the loss of our souls.

9. It does imply the subjugation of all our appetites and passions to the will of God,[.] I have already said that the sin of Adam consisted in preferring the gratification of his appetites to the will of God. This is the sin of all men. This is the substance and the history of selfishness. Now entire obedience to the law of God does imply that no appetite or susceptibility of body or mind shall be gratified in opposition to the known will of God. But on the other hand, that "the whole body[,] soul and spirit" shall be held in a state of entire consecration to God.

10. It implies the strictest employment of our time in the acquisition of knowledge, and a consecration of what we already know to the service of God.

In my last lecture, I said that the legal maxim, "Ignorance of the law excuses no one," is true in morals to but a limited extent, and that actual knowledge is indispensable to obligation under the government of God. This I think was sufficiently proven by a reference to scripture testimony. I also said that in sins of ignorance, the sin consisted in the ignorance itself, and not in the non-performance of that of which the mind has no knowledge.

Now to avoid mistake, it is important to remark here that ignorance of our duty is always a sin where we possess the means and opportunities of information. In such cases, the guilt of the ignorance is equal to all the default of which it is the occasion. Strictly speaking the duty to do a thing does not and cannot attach until the mind has a knowledge of that thing. Yet if the means of knowledge are within reach of the mind, the guilt is just as great as all the default of which this ignorance is the occasion. So that courts of law do not inflict injustice in holding all the subjects of a government responsible for knowing the law, where the means of knowledge are within their reach. Although they are not in form pronounced guilty for their ignorance, & punished for the specific offence, but on the contrary are held responsible for breaches of those laws of which they had no knowledge, yet in fact no injustice is done them, as their ignorance in such cases really deserves the punishment inflicted.

To this it may be objected that God, under the old dispensation treated sins of ignorance as involving less guilt than sins committed against knowledge. To this I reply,

He did so. And the reason is very obvious. The people possessed but very limited means of information. Copies of the law were very scarce and utterly inaccessible to the great mass of the people. So that while He held them sufficiently responsible to engage their memories to retain a knowledge of their duty and to search it out with all diligence, yet it is plain that He held them responsible in a vastly lower sense that He does those who have higher means of information. The responsibility of the heathen was less than that of the Jews--that of the Jews less than that of Christians--and that of Christians in the early ages of the Church, before the canon of scripture was full and copies multiplied, much less than that of Christians at the present day.

11. It implies the complete annihilation of selfishness under all its forms, and a practical and hearty recognition of the rights and interests of our neighbor. Let me point out in a few particulars what the law of God prohibits and what it requires in these particulars, as stated in a former lecture.

(1.) It prohibits all supreme self-love, or selfishness. The command, "love thy neighbor as thyself," implies, not that we should love our neighbor supremely, as selfish men love themselves; but that we should love ourselves, in the first place, and pursue our happiness, only according to its real value, in the scale of being. But I need not dwell upon this; as it will not probably be doubted, that this precept prohibits supreme self-love.

(2.) It prohibits all excessive self-love: (i.e.) every degree of love, that is disproportioned to the relative value of our own happiness.

(3.) It prohibits the laying any practical stress upon any interest, because it is our own.

(4.) It prohibits, of course, every degree of ill will, and all those feelings that are necessarily connected with selfishness.

(5.) It prohibits apathy and indifference, with regard to the well being of our fellow men. But;

(6.) It requires the practical recognition of the fact, that all men are brethren--that God is the great Parent--the great Father of the universe--that all moral agents, every where, are his children--and that he is interested in the happiness of every individual, according to its relative importance. He is no respecter of persons. But so far as the love of Benevolence is concerned, He loves all moral beings, in proportion to their capacity of receiving, and doing good.

Now the law of God evidently takes all this for granted; and that "God hath made of one blood all nations of men, to dwell on all the face of the earth."

(7.) It requires that every being, and interest should be regarded and treated, by us, according to their relative value; (i.e.) that we should recognize God's relation to the universe--and our relation to each other--and treat all men as our brethren--as having an inalienable title to our good will, and kind offices--as citizens of the same government--and members of the great family of God.

(8.) It requires us to exercise as tender a regard to our neighbor's reputation, interest, and well-being, in all respects, as to our own--to be as unwilling to mention his faults, as to have our own mentioned--to hear him slandered as to be slandered ourselves. In short, he is to be esteemed, by us, as our brother.

(9.) It justly reprobates any violation of the great principle of equal love, as rebellion against the whole universe. It is rebellion against God, because it is a rejection of his authority--and selfishness, under any form, is a setting up of our own interests, in opposition to the interests of the universe of God.

12. Entire Sanctification implies a willingness to exercise self-denial, even unto death, for the glory of God and good of man, did they require it. The Apostle teaches us that "we ought to be willing to lay down our lives for the brethren," as Christ laid down his life.

Sanctification--No. 3.

We have now arrived at a very important point in the discussion of this subject, and I beg your patient attention. Having shown,

1. It is self-evident that entire obedience to God's law is possible on the ground of natural ability. To deny this is to deny that a man is able to do as well as he can. The very language of the law is such as to level its claims to the capacity of the subject, however great or small that capacity may be. "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength." Here then it is plain, that all the law demands, is the exercise of whatever strength we have, in the service of God. Now, as entire sanctification consists in prefect obedience to the law of God, and as the law requires nothing more than the right use of whatever strength we have, it is of course forever settled that a state of entire and permanent sanctification is attainable in this life on the ground of natural ability.

2. The provisions of grace are such as to render its actual attainment in this life, the object of reasonable pursuit. It is admitted that the entire and permanent sanctification of the church is to be accomplished. It is also admitted that this work is to be accomplished "through the sanctification of the Spirit and the belief of the truth." It is also universally agreed that this work must be begun here; and also that it must be completed before the soul can enter heaven. This then is the inquiry, Is this state attainable as a matter of fact before death; and if so when, in this life, may we expect to attain it? It is easy to see that this question can be settled only by a reference to the word of God. And here it is of fundamental importance that we understand the rules by which scripture declarations and promises are to be interpreted. I have already given several rules in the light of which we have endeavored to interpret the meaning of the law. I will now state several plain common sense rules by which the promises are to be interpreted. The question in regard to the rules of biblical interpretation is fundamental to all religious inquiry. Until the church are agreed to interpret the scriptures in accordance with certain fixed and undeniable principles, they can never be agreed in regard to what the Bible teaches. I have often been amazed at the total disregard of all sober rules of biblical interpretation. On the one hand the threatenings, and on the other the promises, are either thrown away or made to mean something entirely different from that which was intended by the Spirit of God. I have much to say on this subject, and design, the Lord willing, to make the rules of biblical interpretation the subject of distinct inquiry at another time. At present, I will only mention a few plain, common sense, and self-evident rules for the interpretation of the promises. In the light of these, we may be able to settle the inquiry before us, viz: whether the provisions of grace are such as to render entire and permanent sanctification, in this life, an object of reasonable pursuit.

(1.) The language of a promise is to be interpreted by a reference to the known character of him who promises, where this character is revealed and made known in other ways than by the promise itself, e.g.

(a) If the promisor is known to be of a very bountiful disposition, or the opposite of this, these considerations should be taken into the account in interpreting the language of his promise. If he is of a very bountiful disposition, he may be expected to mean all that he seems to mean in the language of his promise, and a very liberal construction should be put upon his language. But if his character is known to be the opposite of bountifulness, and that whatever he promised would be given with great reluctance, his language should be construed strictly.

(b) His character for hyperbole and extravagance in the use of language should be taken into the account in interpreting the promises. If it be well understood that the promisor is in the habit of using extravagant language--to say much more than he means, this circumstance should in all justice be taken into the account in the interpretation of the language of his promises. But on the other hand, if he be known to be an individual of great candor, and to use language with great circumspection and propriety, we may freely understand him to mean what he says. His promise may be in figurative language and not to be understood literally, but in this case even, he must be understood to mean what the figure naturally and fully implies.

(c) The fact should be taken into the account, whether the promise was made deliberately or in circumstances of great but temporary excitement. If the promise was made deliberately, it should be interpreted to mean what it says. But if it were made under great but temporary excitement, much allowance is to be made for the state of mind, which led to the use of such strong language.

(2.) The relation of the parties to each other should be duly considered in the interpretation of the language of a promise; e.g. the promise of a father to a son admits of a more liberal and full construction than if the promise were made to a stranger, as the father may be supposed to indulge a more liberal and bountiful disposition towards a son than towards a person in whom he has no particular interest.

(3.) The design of the promisor in relation to the necessities of the promisee or person to whom the promise is made, should be taken into the account. If it be manifest that the design of the promisor was to meet the necessities of the promisee, then his promise must be so understood as to meet these necessities.

(4.) If it be manifest that the design of the promisor was to meet the necessities of the promisee, then the extent of these necessities should be taken into the account in the interpretation of the promise.

(5.) The interest of the promisor in the accomplishment of his design, or in fully meeting and relieving the necessities of the promisee, should be taken into the account. If there is the most satisfactory proof aside from that which is contained in the promise itself, that the promisor feels the highest interest in the promisee, and in fully meeting and relieving his necessities, then his promise must be understood accordingly.

(6.) If it is known that the promisor has exercised the greatest self-denial and made the greatest sacrifice for the promisee, in order to render it proper or possible for him to make and fulfill his promises, in relation to the relieving his necessities, the state of mind implied in this conduct, should be fully recognized in interpreting the language of the promise. It would be utterly unreasonable and absurd in such a case to restrict and pare down the language of his promise so as to make it fall entirely short of what might reasonably be expected of the promisor, from those developments of his character, feelings, and designs, which were made by the great self-denial he has exercised and the sacrifices he has made.

(7.) The bearing of the promise upon the interests of the promisor should also be taken into the account. It is a general and correct rule of interpretation, that when the thing promised has an injurious bearing upon the interest of the promisor and is something which he cannot well afford to do, and might therefore be supposed to promise with reluctance, the language in such a case is to be strictly construed. No more is to be understood by it than the strictest construction will demand.

(8.) But if on the other hand the thing promised will not impoverish or in any way be inimical to the interests of the promisor, no such construction is to be resorted to.

(9.) Where the thing promised is that which the promisor has the greatest delight in doing or bestowing; and where he accounts it "more blessed to give than to receive;" and where it is well known by other revelations of his character, and by his own express and often repeated declarations, that he has the highest satisfaction and finds his own happiness in bestowing favors upon the promisee, in this case the most liberal construction should be put upon the promise, and he is to be understood to mean all that he says.

(10.) The resources and ability of the promisor to meet the necessities of the promisee, without injury to himself, are to be considered. If a physician should promise to restore a patient to perfect health, it might be unfair to understand him as meaning all that he says. If he so far restored the patient as that he recovered in a great measure from his disease, it might be reasonable to suppose that this was all he really intended, as the known inability of a physician to restore an individual to perfect health might reasonably modify our understanding of the language of his promise. But when there can be no doubt as to the ability, resources, and willingness of the physician to restore his patient to perfect health, then we are, in all reason and justice, required to believe he means all that he says. If God should promise to restore a man to perfect health who was diseased, there can be no doubt that his promise should be understood to mean what its language imports.

(11.) When commands and promises are given by one person to another, in the same language, in both cases it is to be understood alike, unless there is some manifest reason to the contrary.

(12.) If neither the language, connection, nor circumstances, demand a diverse interpretation, we are bound to understand the same language alike in both cases.

(13.) I have said, we are to interpret the language of law so as to consist with natural justice. I now say, that we are to interpret the language of the promises so as to consist with the known greatness, resources, goodness, bountifulness, relations, design, happiness, and glory of the promisor.

(14.) If his bountifulness is equal to his justice, his promises of grace must be understood to mean as much as the requirements of his justice.

(15.) If he delights in giving as much as in receiving, his promises must mean as much as the language of his requirements.

(16.) If he is as merciful as he is just, his promises of mercy must be as liberally construed as the requirements of his justice.

(17.) If "he delighteth in mercy," if Himself says "judgment is his strange work," and mercy is that in which he has peculiar satisfaction, his promises of grace and mercy are to be construed even more liberally than the command and threatenings of his justice. The language in this case is to be understood as meaning quite as much as the same language would in any supposable circumstances.

(18.) Another rule of interpreting and applying the promises which has been extensively overlooked is this, the promises are all "yes and amen in Christ Jesus." They are all founded upon and expressive of great and immutable principles of God's government. God is no respecter of persons. He knows nothing of favoritism. But when He makes a promise, He reveals a principle of universal application to all persons in like circumstances. Therefore the promises are not restricted in their application to the individual or individuals to whom they were first given, but may be claimed by all persons in similar circumstances. And what God is at one time, He always is. What He has promised at one time or to one person, he promises at all times to all persons under similar circumstances. That this is a correct view of the subject is manifest from the manner in which the New Testament writers understood and applied the promises of the Old Testament. Let any person with a reference Bible read the New Testament with a design to understand how its writers applied the promises of the Old Testament, and he will see this principle brought out in all its fulness. The promises made to Adam, Noah, Abraham, the Patriarchs, and to the inspired men of every age, together with the promises made to the church, and indeed all the promises of spiritual blessings,--it is true of them all, that what God has said and promised once, He always says and promises, to all persons and at all times, and in all places, where the circumstances are similar.

Having stated these rules, in the light of which we are to interpret the language of the promises, I will say a few words in regard to when a promise becomes due, and on what conditions we may realize its fulfillment. I have said some of the same things in the last volume of the Evangelist. But I wish to repeat them in this connection, and add something more.

(1.) All the promises of sanctification in the Bible, from their very nature necessarily imply the exercise of our own agency in receiving the thing promised. As sanctification consists in the right exercise of our own agency, or in obedience to the law of God, a promise of sanctification must necessarily be conditioned upon the exercise of faith in the promise. And its fulfillment implies the exercise of our own powers in receiving it.

(2.) It consequently follows, that a promise of sanctification, to be of any avail to us, must be due at some certain time, expressed or implied in the promise: for if the fulfillment of the promise implies the exercise of our own agency, the promise is a mere nullity to us, unless we are able to understand when it becomes due, or at what time we are to expect and plead its fulfillment.

(3.) A promise in the present tense is on demand. In other words, it is always due, and its fulfillment may be plead and claimed by the promisee at any time.

(4.) A promise due at a future specified time, is after that time on demand, and may at any time thereafter be plead as a promise in the present tense.

(5.) A great many of the Old Testament promises became due at the advent of Christ. Since that time they are to be considered and used as promises in the present tense. The Old Testament saints could not plead their fulfillment to them; because they were either expressly or impliedly informed, that they were not to be fulfilled until the coming of Christ. All that class of promises, therefore, that became due "in the last days," "at the end of the world," i.e. the Jewish dispensation, are to be regarded as now due or as promises in the present tense.

(6.) Notwithstanding these promises are now due, yet they are expressly or impliedly conditioned upon the exercise of faith, and the right use of the appropriate means by us, to receive their fulfillment.

(7.) When a promise is due, we may expect the fulfillment of it at once or gradually, according to the nature of the blessing. The promise that the world shall be converted in the latter day, does not imply that we are to expect the world to be converted at any one moment of time; but that the Lord will commence it at once, and hasten it in its time, according to the faith and efforts of the church. On the other hand, when the blessing promised may in its nature be fulfilled at once, and when the nature of the case makes it necessary that it should be, then its fulfillment may be expected whenever we exercise faith.

(8.) There is a plain distinction between promises of grace and of glory. Promises of glory are of course not to be fulfilled until we arrive at heaven. Promises of grace, unless there be some express or implied reason to the contrary, are to be understood as applicable to this life.

(9.) A promise also may be unconditional in one sense, and conditional in another; e.g. promises made to the church as a body may be absolute and their fulfillment be secure and certain, sooner or later, while their fulfillment to any generation of the church or to any particular individuals of the church, may be and must be conditioned upon their faith and the appropriate use of means. Thus the promise of God that the church should possess the land of Canaan was absolute and unconditional in such a sense as that the church, at some period, would and certainly must take possession of that land. But the promise was conditional in the sense that the entering into possession, by any generation, depended entirely upon their own faith and the appropriate use of means. So the promise of the world's conversion, and the sanctification of the church under the reign of Christ, is unconditional in the sense, that it is certain that those events will at some time occur, but when they will occur--what generation of individuals shall receive this blessing, is necessarily conditioned upon their faith. This principle is plainly recognized by Paul in Heb. 4:6, 11: "Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief;" "Let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief."

I come now to consider the question directly, and wholly as a Bible question, whether entire and permanent sanctification is in such a sense attainable in this life as to make its attainment an object of rational pursuit.

Let me first, however, recall your attention to what this blessing is. Simple obedience to the law of God is what I understand to be present, and its continuance to be permanent sanctification. The law is and forever must be the only standard. Whatever departs from this law on either side, must be false. Whatever requires more or less than the law of God, I reject as having nothing to do with the question.

It will not be my design to examine a great number of scripture promises, but rather to show that those which I do examine, fully sustain the position I have taken. One is sufficient, if it be full and its application just, to settle this question forever. I might occupy many lectures in the examination of the promises, for they are exceedingly numerous, and full, and in point. But as I have already given several lectures on the promises, my design is now to examine only a few of them, more critically than I did before. This will enable you to apply the same principles to the examination of the scripture promises generally.

1. I begin by referring you to the law of God, as given in Deut. 10:12: "And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all His ways, and to love Him, and to serve the Lord thy God with all thy heart, and with all thy soul." Upon this passage I remark:

(1.) It professedly sums up the whole duty of man to God--to fear and love Him with all the heart, and all the soul.