character, contemplating himself as a runner in the Christian race for the crown of glory.

That the apostle lays claim to perfection in holiness, is evident from the following considerations. 1. He represents himself as putting forth his entire energies in the Christian race, which is all that is requisite to perfection of Christian character. 2. In this respect he declares himself perfect : "Let us, therefore, as many as be perfect, be thus minded." 3. He calls upon Christians to imitate his example, and that without any qualification: "Brethren, be ye followers together of me." If the apostle had represented himself as coming short in his duty, he certainly would not have thus called upon Christians to imitate his example.

An objection is sometimes made to the explanation here given of verse 12: It was needless for the apostle to affirm, that he was not yet perfected in glory. Of this his readers were of course aware. I answer, while the apostle did affirm his perfection in holiness, it was necessary, at the same time, that he should affirm, that he had not "attained" and was not "perfect" in glory; inasmuch as the error was then being spread abroad, that the "resurrection was already past," and thus the "faith of some had been overthrown." The same thing, as I believe, the apostle affirms of himself, Rom. 8: 2: "For the law of the spirit of life in Christ Jesus hath made me free from the law of sin and death;" the “law of sin and death" referred to in chapter 3. Such is the testimony of an inspired apostle to his own attainments as a Christian; testimony applicable only to a state of entire sanctification.

We will now contemplate the testimony of another apostle, 1 John, 3: 21, 4: 17, 18: "Beloved, if our heart condemn us not, then have we confidence toward God." "Herein is our love made perfect, that we may have boldness in the day of judgment, because as he is, so are we in this world. There is no fear in love, but perfect love casteth out fear." In the first chapter of this epistle, the apostle informs Christians, that he was about to tell them what he knew to be true from actual observation and experience. He then states, 1. The condition of those whose hearts do not condemn them. They have "confidence toward God." 2. The effect of "perfect love." It "casteth out fear." 3. The

characteristics by which those who do and those who do not exercise "perfect love" may be distinguished from each other. "Perfect love casteth out fear." "He that feareth is not made perfect in love." From the above considerations, the following conclusions are to my mind undeniably evident. 1. As the apostle is professedly speaking of what he knew to be true, from observation and experience, he did know, from observation and experience, the effects of "perfect love." 2. There were those at that time, who had in his judgment attained to this state; else why did he give the characteristics by which such persons might be distinguished from those who have not made such attainments? Other examples might be adduced.

IV. The Bible affirms, that to this state the church shall attain during the progress of her future history. This I argue from the following considerations.

1. For this glorious consummation Christ has taught his whole church to pray, "Thy kingdom come: thy will be done on earth as in heaven." There is certainly a very strong presumption in favor of the occurrence of any consummation, in the fact, that Christ has required his whole church to pray for it.

2. For this consummation Christ not only prayed, but declared its occurrence to be essential to the conversion of the world. John 17: 20-23.

3. To bring about this consummation, is one of the re vealed objects of his redemption, and purposes of his grace Eph. 5: 25-27, "Husbands, love your wives, even as Christ also loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish." The phrase, “by the word," i. e., a preached gospel, shows, that this passage is to be applied to the church in this world. Eph. 1: 9, 10, Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself; that in the dispensation of the fulness of times, he might gather together in one all things in Christ, both which are in heaven and which are on earth, even in him." In the first passage above cited, we learn, that it is the object of Christ's redemption, perfectly to sanctify his church. In the last, it

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is declared to be his purpose, in the "dispensation of the fulness of time," to accomplish this very object. What other meaning can we attach to the phrase, to "gather together in one all things in Christ, both which are in heaven, and which are on earth?"

4. God has unconditionally promised this very consummation to the church, Jer. 31: 31-34; Heb. 8:10-12; Ez. 36: 25-27; Jer. 50: 20; Ez. 37: 23. Here I would remark, that a promise may be unconditional to the church, and conditional to all individuals of whom the church is composed. God, for example, unconditionally promised to the seed of Abraham the land of Canaan. Yet no one generation could take possession of that land without faith in that promise. See Heb. 3: 19, and Numb. 32: 15. Such, however, was the nature of the promise, as to render it certain that some generation would believe, and take possession of the blessing. So of the promises of the new covenant; "some must enter in." Yet such is the nature of those promises, that those only who understand them and embrace them by faith, can "enter in." There remaineth, therefore, a glorious consummation to the church. God shall "sprinkle clean water upon her, and she shall be clean." "From all her filthiness and from all her idols shall he cleanse her." "In those days and at that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found." "Neither shall they defile themselves any more with their idols, nor with any of their detestable things, nor with any of their transgressions."

When will the church understand the "riches of the glory of Christ's inheritance in the saints?" Then shall her "peace be as a river, and her righteousness as the waves of the sea."

5. The same thing is implied in other passages relating to the future glory of the church. Isa. 11:1-9. The entire description here given is applicable only to a state of perfect moral purity. "They shall not hurt nor destroy in all my holy mountain; for the earth shall be full of the knowledge of the Lord, as the waters cover the seas." If sin remains in the bosom of the church, there will be something to "hurt and destroy." See, also, Isa. 2: 4, and 65: 25; Micah 4:1-4; Zech. 14: 20. "In that day shall there be upon the bells of the horses HOLINESS UNTO THE LORD," etc.

6. It is declared that the church shall come into this state

before the "battle of the great day of God Almighty," which is to precede the millennium. Rev. 19: 6-8, "And to her it was granted that she should be arrayed in fine linen, clean and white, for the fine linen is the righteousness of the saints." What emblem can express a state of perfect moral purity, if this does not? That this is the real meaning of the sacred writer, is evident from verse 14, in which the moral purity of heaven is expressed by precisely the same emblem, "fine linen, white and clean." Here we have the actual accomplishment of the object of redemption referred to in Eph. 5: 25-27, and of the purpose of divine grace spoken of in Eph. 1: 9, 10: "The marriage of the Lamb," which is to take place on earth, "will come" when, and only when, Christ shall "present the church to himself, a glorious church, not having spot or wrinkle, or any such thing;" but when it shall be "holy and without blemish." I conclude, then, that the Bible teaches us, that some have already attained to a state of entire sanctification in this life, and that to this glorious consummation the church is hereafter to be brought.

We are now prepared to consider the following remark of Mr. F. "It is remarkable, while he [Mr. Mahan] is contending for the doctrine of the actual attainment of perfect and permanent holiness in the present life, as the secret and spring of higher devotedness which he trusts he himself has found, it was not that doctrine, but another, which put him in possession of the secret." I observe, 1. That I have nowhere contended for the "doctrine of the actual attainment of perfect and permanent holiness in the present life, as the secret and spring of higher devotedness." The secret and spring of all attainment in holiness, I have everywhere placed in simple faith in those provisions and promises of divine grace, which render the attainment of perfect holiness in this life practicable to us, and practicable in the sense in which I have explained the term. 2. Every one is aware, that while an individual theoretically adopts one sentiment, he may, in certain circumstances, practically adopt precisely the opposite sentiment. Certain philosophers, for example, deny the existence of the external world, while their practical convictions are in direct opposition to their theory. A sinner who theoretically holds the doctrine of inability, practically adopts the opposite doctrine when brought under deep conviction of sin. So with myself at the time to which Mr. F. refers. The redemption of Christ was then present

ed to my mind as a full and perfect redemption. I felt that in Christ I was "complete," that in him every demand of my being was met, and perfectly met. In this light I presented him to others. It was by subsequent reflection, however, that I became aware that the principles which I had practically adopted necessarily involved the doctrine of Christian perfection. Here permit me to express the conviction, that no man ever makes high attainments in holiness without the practical adoption, at the time, of this very doctrine, the perfect fulness of Christ's redemption. To make such attainments with the common theory distinctly before the mind; to rise, under such circumstances, from the gloom of spiritual barrenness to the enjoyment of the life and peace which the gospel promises, is, in my judgment, a natural impossibility.

I will now notice one or two difficulties of the common theory respecting this subject, which have not been referred to in the preceding remarks, but which the advocates of that theory will be necessitated to meet before the churches.

1. They must meet the doctrine of Christian perfection upon its own merits, unencumbered with any imputed or supposed alliance with perfectionism, or any of the forms of fanaticism at which the church is justly alarmed.

2. All admit, that if the declarations of Scripture in respect to the provisions and promises of divine grace, are to be understood literally, they authorize us to expect entire sanctification in this life. The advocates of the common theory maintain, that we are to put a restrictive construction upon such passages. Now, when would the universally received principles of interpretation require us to put a literal construction upon promises? In determining this question, respect should always be had to the power, knowledge, and goodness of the promiser. In God these are all perfect.

3. All admit that we should be under obligations infinite, to put a literal and not a restrictive construction upon "the promises," when the former construction is most favorable to holiness. Now, the literal construction of "the promises" authorizes us to pray for and aim at perfection in holiness, with the joyful expectation of obtaining it. Which construction is most favorable to fervent prayer and rigorous effort for holiness, that which authorizes such expectation, or that which annihilates it?