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Yea, some of our pro- fessed spiritual leaders have become its victims, and have thus proved that " their hearts were not established with grace." My object in the following pages is not to stir up controversy, or to cause divisions among Christians; but to seek for the truth. I wish to examine the above named doctrine, and faithfully compare it with the teaching of Scripture. If the doctrine is true, it is my duty as a Christian, and as a gospel minister, to believe it, and preach it. But if it is not true, it is just as plainly my duty to reject it, and to raise my voice, and even pen against it. There are, we believe, many sincere Christians whose minds are perplexed by this doctrine. It has come to them in the garb of an angel of light. These Christians are anxious to know the truth concerning this theory, and are willing to heartily accept it when known, whatever ^hat truth may be. We hope in the following pages to be of some service to such persons in aiding them to determine whether in the light of Scripture the doctrine called Entire Sanctification be true or false. This pamphlet contains the substance of two lectures which we delivered in City Hall, Carleton, St. John, on November 24th and 35th, 1884,^!n3wHich, we believe, were owned and blessed of God. In compliance with the request of numerous friends, we now present this little work to the public and ask for it a careful reading. We do not claim originality of thought in this work, but gratefully acknowledge the aid of older and abler minds. Hoping the blessing of God may follow these pages, and that wc may all come to the knowledge of the truth as it is in Jesus, I am yours in the bonds of Christian love, Joseph A. Cahill. Carleton, St. John, N. B., Feb. 20th, 1885. 81 t\ tl f€ S{ OJ ti d h a a o a c d t N approaching this subject we arc free to admit that the piety of many persons who profess faith in Christ is very defective. Many that we believe are Christians live far beneath their privileges as the Lord's redeemed ones. Their faith through life continues weak, and their love, as a positive power for good, is very small. They do not appear to gain any spiritual strength. They spend a life-time at the A. B. C. of Religion. Yea, they live and die Babes in Christ. Now, it is not our aim to encourage such persons in spiritual inactivity; neither to offer any palliation for their sins in any form, but we wish to write to such that they sin not and inspire them to press on unto per- fection. It would be difficult to define the doctrine of entire sanctification, so called, from the statements of many of its advocates. Such statements are indefinite and conflicting in many cases. Some claim a finite perfec- tion and hence a freedom from personal sin ; others disclaim any such perfection. Some affirm that they have a heart of perfect love : i, e.j they love God with all their being and their neighbor as themselves. Others affirm that they are free from conscious transgression only. Now these are not fundamentals in this question and only touch it secondarily. Whatever may be claimed or disclaimed by the advocates, or whatever the doctrine may be called, it does assign to those who pro- fess to have experienced it a superior moral perfection that separates ^hem by a vast gulf from those weaker Christians who mourn over their heart wanderings ; and who daily plead with God for the pardon of their numerous sins. We wish to carefully examine the doctrine by comparing it with Scripture teaching. The doctrine of entire sanctitication necessitates the division of Christians into two distinct classes, one far above the other. So far as we have been able to learn, this is affirmed by its advocates. The division of Christians into two classes appears to be the corner stone of the doctrine. In one class are all the regenerated. This is the lower class. In the other class are the entirely sanctified, which is the upper class, or those of the higher life. It is claimed that upon this lower horizon- tal plane men are brought by regeneration, when they receive justification. This is called the first change, or first blessing. Some time after this first work, by a second change, and in many instances one as great as the first change, some of these persons are elevated to to the upper class, or to tlie higher horizontal plane of holy living called heart purity, perfect love. This, so far as I can understand, is considered the foundation of the doctrine of entire sanctification. Now we claim that this doctrine is contrary to the Scriptures: — 1. Because it divides Christians into two distinct classes. A division which has no foundation in the word of God. The first questions for our consideration then are: Do the Scriptures divide Christians, in this life, into two discinct classes? Do Christians occupy two distinct horizontal planes one far above the other? Or do they teach that there is but one class of Christians? that all regenerate persons occupy in this life one and tl frJ wi b( the the same plane? and that an inclined plane — inclined from nature to glory? The latter wo believe is in accord with the teaching of the word of God and that should be our standard for by that word we are to be judged. Christians according to the Bible teaching occupy in this life one inclined plane and not two horizontal planes one far above the other. Paul the great Ai)ostle to the Gentiles uses very strong language in his several letters to the churches ; but he uses it without the least reference to two distinct classes of Christians in those churches. He thus ad- dressed the church at Kome, Kom. i: 7. To all that are in Kome beloved of God called to be saints or called to be holy ones. Here he addresses all in that church not a part, and all, too, without any distinction of class. In 2 Cor. i : 1, he speaks of the church of God which is at Corinth, and then with all the saints (not a part of them) which are in the whole of Achaia. Here Paul makes no distinction among Christians. No two classes. In Eph. i: 1, he addresses all Christians at Ephesus as the saints or holy ones, without the least reference to two classes of Christians in that church one more exalted than the other. Again, Paul salutes the whole Collossian church as God's elect. The holy and beloved without even an intimation of two classes of Christians being in that church. In Ileb. X : 10, the whole church is spoken of as having been sanctified through the great sacrifice of Christ FOR us. And not by a division of the members into two distinct classes. These are but a few of the many passages to which reference might be made on this point, but these are sufficient to show that according to Paul's writings, Christians are not divided into two dist'.nct classes, odo above the other. Paul addresses jnfi these churches collectively. They are called the saints, \^[^q the holy ones, the sanctitied, the elect, without the least reference to two classes. They are thus addressed, not in consequence of a second work called the second blessing raising them above other Christians, but they are thus addressed in consideration of their vital union with Jesus Christ, through faith in his merits. Whole churches are called by the Apostle, the sanctified, the holy ones, the washed, that he afterwards accuses of very dark sins. He addresses the Corinthian church with the term the sanctified — 1 Cor. i: 2. And in the 12th verse of the same chapter he tells them that there are divisions among them, and contentions in their midst, nvf^. he thanks God that he baptized none of that sanctified church, save two. Again, in chapter iii : 3, he tells that same sanctified church that they are carnal, having jealousies and strifes among them. Again, v: 1, that same sanctified church is told by Paul that there is fornication among them . and that, too, such as the Gentiles would disdain. Now, these accusations against this sanctified church, prove this one thing, viz: That the terms sanctified, holy ones, etc., etc., must be taken in a qualified sense and in connection with other Scriptures that modify their meaning. Such strong expressions used by Paul must be descriptive of the legal character and standing of these churches and not their subjective and personal condition or character. Such are not descriptive of what they personally possess, but of what their standing in Christ is ; for it is in Hitn that we are complete. These expressions indicate not only the present judicial character of these churches, but also what they by ddresses e saints, out the dressed, s second they are I union Whole ed, the ;uses of church And in m that ions in id none 3hapter it they [ them, old by d that, , these 76 this r ones, and in their 1 must iug of jrsonal ;ive of mding iplete. iidicial ey by infinite grace will attain as & personal possession, when they awake in Ilis likeness. Sanctification, according to the Scriptures, is a progressive work. The redeemed are, in this life, travelling up an inclined plane toward complete likeness to Christ — the fountain head of the divine life within us. All Christians do not occupy the same position on that plane, but ditTerent places according to the advance they have made in the Divine life. The Scriptures teach that some are more advanced in know- ledge and love than are others. The Hebrew church is exhorted to press on 2tnlo perfection. And, by refer- ence to the context, we learn that the writer was admon- ishing the members of this church to strive to be well- developed, well-established, well-informed Christians. This is the duty of every Christian in this life. This, we believe, is a perfection atti^iinable, and the pGisonal perfection that is taught in the Bible. In this sense. Job and David and the apostles were perfect. In this sense a host of the redeemed in all ages were perfect. They developed stalwart Christian character and in this sense were perfect Christians ; but they were not perfect in any subjective personal sense, i, e. they were not free from sin in this life. The division of Chris- tians into two classes does not harmonize with the teachings of Christ, when he revealed to a lost race the way of life. When Nicodemus came to him to enquire the way to life eternal, the Saviour tells him that ** Except a man be born again he cannot see the kingdom of God." Thus Christ here lays down but one condition to life, viz. regeneration. Now, if another instantaneous work was necessary, and, as some hold, indispensable to salvation, strange, indeed^ that the 10 teacher sent from God, yea, who was himself God, did not mention it. Why did He not say to the ruler of the Jews, " You must not only be born again, by which work you are justified, but you must likewise receive the second blessing or renewal before you can enter the Kingdom." But there is no such intimation. So far as we are able to learn, Christ, during all his earthly sojourn, never intimates the necessity of a second, instantaneous work as essential to salvation. But 3ome will say, did he not tell the apostles that they needed the baptism in the Holy Ghost ? We f answer, yes. But that is a question foreign from the one we are now considering, and one which we will gladly discuss in its proper place. Christ declares that he that believeth on the Son, hath everlasting Life. These are the words of Christ. In them we have a grand epitome of the redemptive plan. Where is the intimation here of the necessity of a second work, forming two distinct classes ? When the aroused jailor came to Paul and Silas in agony of soul, not one word is said to him of the necessity of an instantaneous second work. The direction given to that soul in deep need was, ** Believe on the Lord Jesus Christ and thou shait be saved." If the second work was a necessity, it was the duty of Paul and Silas to have declared it ; and when they failed to do it, as they did here, and upon all other occasions, they were very poor lights to the Gentiles, for then thev did fail to declare the whole council of God. The tone of Scripture everv where is: Look and live, believe and be saved. There is but one condition to salvation, viz. faith in Christ. There is but one step between the soul and Christ, viz. that of personal surrender. Those who 11 God, did ^ ruler of by which e receive enter the So far I earthly second, itles that St? We 'rom the we wiU ares that ig Life. 9 have a e is the i work, aroused not one a tan eo us i in deep tnd thou ecessity, ared it ; nd ujDon I to the e whole rywhere " There aith in oul and 5se who preach that the second renewal by which Christians are divided into two classes is an essential to salvation, make more than one condition to salvation, and hence take upon themselves an awful responsibility. Instead of being lights to point the soul in darkness to Christ, they become stumbling blocks in the way. When Christians are looked at in the Scriptures from the divine side, they are termed the justified, the sanctified, the saved ; but when viewed from the human side, they are spoken of as the being sanctified the being saved, etc. It is claimed by the advocates of the doctrine of rntire sanctification that Christians pass from one plane of Christian experience to another and a higher, by an instantaneous change called in the Scriptures the Sealing of the Spirit or renewal of the Holy Ghost. A passage often brought forward in proof of this is Titus iii : 5, in which it is claimed that the two words, washing and renewing, describe the two works, re- generation and the second renewal. But, according to the best interpreters, both these terms refer to the one act of the Spirit in regeneration. But if these two words do denote separate acts of the Spirit, does not the latter plainly describe the gradual process by which the former act, i. e. regeneration is carried on to com- pletion. That is, does not the word renewing signify a gradual work of sanctification, commencing at regenera- tion and ending only with this life. Now, this inter- pretation of the passage is still more forcible when viewed in the light of other passages, such for example as 2 Cor. iv: 16, But though our outward man is decaying, yet our inward man is renewed day by day. Here a process of decay is described in one part of our being — a process that is continuous, and hence 12 incomplete. But in the other part of our being a pro- ful cess of renewal is going on, which is likewise gradual, us. Day by day — a growth day by day — year by year, ending only with life. In Col. iii: 9-10, Christians are admonished to lie not one to another seeing that ye have put off the old man with his doings, and have put on the new man which is being renewed unto knowledge after the image of Him who created him. Here let the reader note carefully that the being renewed is continuous, progressive, and hence incomplete. But not so with the putting off the old and putting on the new man. These acts are perfected and hence express a work completed in the past. *' Ye did put off. Ye did put on." These refer to the implantation of the new Life in Regeneration. But the development of that new life which has been completely established in germ at least, is both present, progressive, and hence incomplete, for it is being rewewet? unto knowledge, etc., etc. Hence, sanctifica- tion, according to these passages, is a gradual progres- sive work of the Holy Spirit, transforming us day by day, more and more, into the moral image of Christ. Christians are exhorted by Peter to grow in grace and knowledge of our Lord and Saviour Jesus Christ. It is plain that these words describe a progressive work and hence a work incomplete. Here the atmospliere in which Christians are exhorted to grow or develop is the grace and knowledge of Christ. We cannot increase in grace in the sense that a man increases in love, for grace is not of us, but of God. It is an unmerited favour of which we are the recipients. We cannot increase in that which does not inhere in us. But that grace does reveal Christ to us in all his love and 13 ing a pro- e gradual. by year, to lie not J old man mn which ?e of Him carefully ssive, and ig off the acts are ed in the bese refer neration. has been I present, is being anctifica- progres- s day by I Christ, face and 3t. It is i^ork and 3here in jvelop is increase love, for imerited ) cannot IS. But love and fulness. It presents him as one having infinite love for US. Hence the grace of God and knowledge of Christ is a blessed atmosphere for a Christian to dwell in; an atmosphere in which the Christian graces, such as love, joy, hope and peace will develop and grow. Yea, an atmosphere that will insure growth to the soul who dwells therein. Hero, again, is tauglit progressive sanctification. We conclude, therefore, that the Scrip- tures do not teach the renewal of Christians, after conversion, by an instantaneous change raising them to a higher plane of holy living. That the terms, renewing of the Holy Ghost, Sealing of the Spirit, in Scripture, do not designate such a second change. Hence, dividing Christians in this life into two classes, as the doctrine of entire sanctification does, has no foundation in the word of God. ■ 1 Jiin til a CHAPTER IT. "^^ the 'E object to the doctrine of Entire Sanctifica- He tion in the second place, because it claims bra that the baptism in the Holy Ghost which 13, was prophesied by Joel, promised by Christ, and bestowed is upon the Ajiostolic Church, is a gift to be expected and the received by all Christians of all ages. Now, this claim, bai we affirm, has no foundation in the word of God. spo The baptism in the Holy Ghost is an important part (no of this examination. For the division of Christians est into two distinct classes which is the main pillar Di of the doctrine under consideration, has for its support 4-(^ the universality among Christians of baptism in de} the Holy Ghost. It is claimed that such baptism the divided the Apostolic Church into two classes, in i. e. those who received such baptism from those who no did not receive it. And we, having the promise of the ths same bai^tism, it will likewise separate us who receive rei it from those who do not recieve it; hence, Christians thi are in this life divided into two distinct classes, one A^ above the other. Now. this takes for granted what it wa will be very difficult for the advocates of the doctrine ye to prove, viz. : That the baptism in the Holy Ghost was ha a gift to be bestowed upon all Christians in all ages, if This, the Bible does not teach, or even imply. Accord- b\ ing to all four of the evangelists, John the Baptist wi declared that Christ, his grand successor, would baptize th in the Holy Ghost. SeeMatt iii.: 10-12 ; Mark i,: 7-8; re Luke iii. : IG; John i. : 33-34 15 Sanctifica- it claims lost which cl bestowed lected and this claim, I of God. >riant part Christians ain pillar ts support ptisni in ! baptism ► classes, hose who lise of the lio receive CJhristians isses, one fd what it doctrine 3 host was all ages. Accord- 3 Baptist d baptize •ki,: 7-8; Now, in John xiv. : 26, we have the words of Christ himself with regard to the baptism in the Holy Ghost that John the Baptist spoke of. He says in telling) in "what that baptism consists, "But the comforter, even the Holy Spirit whom the father will send in my name He shall teach you all things and bring to your remem- brance all that I said unto you. Again, in John xvi. : 13, Christ says: Howbeit when He, the spirit of truth is come. He shall guide you into all truth. Now in these two passages, where Christ describes the very baptism in the Holy Ghost, that John, his forerunner spoke of, the revelation of Divine truth to the ajjostles (not the whole universal church), was his main and great- est work. And be it remembered, that the revelation of Divine truth always includes inspiration. In Acts i. : 4-6, Luke tells us that Christ told the apostles *' not to depart from Jerusalem, but to wait for the promise of the Father which ye heard from me; for John baptized in v^^ater, but ye shall be baptized in the Holy Ghost not many days hence." Now, by this passage we learn that the promise of Christ to the apostles, which, be it remembered, included inspiration, was identical with the baptism in the Holy Ghost of which John spoke. Again, according to Peter in Acts ii. : 16-33, that which was predicted by John and promised by Christ, was the very same as was foretold by Joel the Prophet, and it had its fulfillment upon the day of Pentecost. Now, if the baptism in the Holy Ghost which was prophesied by Joel and foretold by John the Baptist, was identical with that promised by the Saviour to the apostles, and that promised by the Saviour included inspiration or revelation of Divine truth, then w^e affirm that baptism in the Holy Ghost includes the revelation of Divine 16 truth. And we are assured that the subsequent history of the baptism in the Holy Ghost, in the Apostolic Church, will verify this conclusion. In John xvi.: 13, He is called the spirit of truth, for He was to reveal to the Apostles the truth concerning Christ's person, and the way of redemption through a substitute. Thus the apostolic teaching through that oaptism became spirit- ual and Divine, a perfect revelation of God's will to the church in that age, and through them to us, God's immutable word. Tlie apostles, you remember, were commanded to tarry at Jerusalem, until this promise of Christ, which included inspiration, was fulfilled. See Acts i. : 4-5. By the C, 7 and 8 verses of the same chapter, we learn tliat the apostles had, previous to the baptism in the Holy Ghost, not only vague but even sensual ideas of the work of Christ and the spirit of his mission. They were informed that when the Holy Ghost came upon them, they then would receive power and would be his witnesses unto the ends of the earth. But it was impossible for them t > witness to that of which they were ignorant. Hence, in this baptism, there was to be to them, a grand revelation of Christ's work and of his person. Inspiration appears to be very prominent in the manifestations of power upon the day of Pentecost. **They spoke with tongues as the Spirit gave them utterance." ** We do hear them epeakingin our own tongues the mighty works of God." When the Holy Ghost came upon Cornelius and his friends, they spoke with tongues and magnified God. Peter, in relating the incident afterward, makes this manifestation of power in the house of Cornelius iden- tical with the baptism in the Holy Ghost spoken of by John the Baptist, for he says, I then remembered his woi but Pai ; thill th( spc 17 history postolic vi.; 13, veal to on, and HIS the spirit- will to God's were rom ise piilled. same to the even of his Holy power 3arth. lat of tism, irist's yery 3 day pirit igin ^hen nds, this len- by his iwords, how that he said John indeed baptized in wate'i? jbut ye shall be baptized in the Holy Gliost. When [Paul had laid his hands upon the disciples at Ephesus that he had rebaptized, the Holy Ghost came upon them, and, we aie told, that the immediate fruit was speaking with unknown tongues and prophesying. But the reader may ask, liow does all this affect the question nnder consideration ? AVe answer, it proves that inspiration and miraculous i)Ower, such as speaking with tongues, healing the sick, casting out devils and raising the dead, were included in the promise of baptism in the Holy Ghost. And, we see that such power accompanied at all times such baptism in the apostolic age. Now, the question arises, if the same baptism in the Holy Ghost is in the church to-day, why does it not manifest itself by the same or by a similar display of power. This is a question we would like for the advocates of Entire Sanctification to answer. Will those answer it who profess to have received the baptism in the Holy Ghost, and by it claim to have been entirely sanctified ? If they do not answer this question or show from Scripture where miraculous power ceased to accompany the baptism in the Holy Ghost, then they must, in the name of common consistency, give up their claim to such baptism in Holy Ghost. Do these persons claim the gift of tongues, inspiration, the power over devils, etc., etc. ? The most of them disclaim the possession of any such miraculous power. And if the claim to miraculous power be given up, how can they then claim the baptism in the Holy Ghost, when the baptism in the Holy Ghost was always accompanied by miraculous power ? Hence, if the claim to miracu- lous power be given up in order to be consistent, the 18 iiU jQ.Jo*irt1sm in the Holy Ghost must likewise be relinquished. But give up the claim to baptism in the Holy Ghost and the doctrine of a second and sudden renewal of Christians must likewise fall, for the founda- tion of its main pillar is gone. It is claimed that the apostles were regenerated men even before they were told to tarry at Jerusalem to receive the baptism in the Holy Ghost. That in tins baptism they received a second blessing, accompanied by miraculous power raising them to a higher plane of Christian life. Hence, the advocates of Entire Sanctification conclude that they receive the baptism ivilhout the accompanying power, which is lax as well as strange reasoning. Again., so far as I have been able to learn, it is held by the advocates of Entire Sanctification, that this baptism in the Holy Ghost imparts to those who receive it, a personal heart purity that they did not before possess, and that the common operation of the Holy Spirit in regeneration docs not impart; that those persons who have received baptism in the Holy Ghost, are better personally and more pure in heart, than those are who have not received such baptism. Now, this we affirm, is not in harmony with the teaching of the Scripture. A supposition without foundation in the word of God. Paul affirms in 1 Cor. xiv. : 22, that the baptism in the Holy Ghost and its accompanying power was for a sign, not to make the heart of its possessor purer than other regenerate natures, i, e. its mission was to be a sign and not to give heart purity, and a sign too, not to those who believe or possessed it, but to those who did not believe and hence did not possess the gift of the Holy Ghost. In the Scriptures we have, so far as I can learn, not the least intimation that those 19 kewise be Jm in the I sudden 3 founda- that tlio ley were m in the Jeived a i power Hence, de that panying • is held it this receive before 5 Holy those Ghost, . those ^ this )f the n the it the 30wer sessor ssiou nd a but >sses8 lave, hose Christians who received the baptism in the Holy Ghost, were any better, i)ersonalIy, or purer in heart, than those who did not receive that baptism. Paul describes the different gifts in the church the fruit of baptism in the Holy Ghost in 1 Cor. xii. ch; and then he atMrms that all have not these gifts. Even in the church at Corinth, in the apostolic age, the gift of the Holy Ghost was not universal. He then teaches that church that there are greater gifts which are bestowed upon all Christians, for he says, " But desire earnestly the greater gifts," and still a more excellent way show I unto you. What that more excellent way was, we are told in the xiii. chapter. In this chapter Paul recog- nizes the common operation of the Holy Spirit by Avhich faith, hope and love are produced and strength- ed in the hearts of all believers as the greatest personal blessing enjoyed by mortals. Now, this proves that it was miraculous ^wwer, rather than personal heart jnirity that principally accompanied the baptism in the Holy Ghost. This power was to overcome the great obstacles in the way of Christianity being established. But some claim that the baptism in the Holy Ghost is a gift that is to be possessed by the church in all ages and should be expected therefore by all Christians, because the seven deacons in the Apostolic Church were to be men full of the Holy Ghost. And, if they needed, and were to have that gift, why not Christians of all ages ? We answer that was the Apostolic Church which was to have its eartlilij existence in the apostolic age. It was not only necessary, but indispensable, that those men, surrounded as they were with strong anti-Chrisstian influences, should be armed by miraculous power; a power that always accompanied the baptism in the 20 Holy Ghost. But tohijy wc ask, was not that gift of t"^^ the Holy Ghost considered an indispensable or even a ^ necessary qualification to be possessed by men who were to fill the same office long after this ? Paul, in 1 Tim. iii. chapter, describes tlie personal character and qualities of the men who are to fill the oflices in the church, and to fill these offices, not for one special time or age, but for all times and under all circum- stances. And, be it remembered, that Paul describes as the persons to fill those offices in the church, common sensed, well balanced, consistent, well-estab- lished Christian men. Nothing more, nothing less. He never intimates the need of baptism in the Holy Ghost as a qualification to be possessed by those who hold office in the church. Xotone of the terms claimed to describe the entrance into, or possession of the Higher Life by its advocates is applied to those men in this description. If the doctrine of a second renewal making men personally purer and better be true, then, we conclude, that such a second work would be an indispensable qualification for those to possess who were to be office-bearers in the church of Christ all down through the ages. No persons on earth would more need that uplifting, than those who were to be the ministers and deacons in the church. But such a necessity is not even hinted by the great Apostle. How are we to account for this omission if there is a second renewal that makes those who receive it more pure in | heart than ordinary Christians ? Why did not Paul in J the name of all that is sacred, emphasize that as an indispensable quality, which must be found in those who are to lead under God, the church of Christ on earth. Let the advocates of the doctrine of 21 gift of even a \o were iim. r and in the pecial rciini- cribes lurch, estab- less. Holy e who aimed higher ti this lewal then, •e an who t all ould to be eh a How )ond B in il in I an lose rist of |hc second renewal answer this perplexing question. Now, this omission is easily explained, when we a'cmember that the baptism in the Holy Ghost conferred upon the apostles and Apostolic Church miraculous powers, such as healing the sick, speaking Divine trutli by inspiration in different tongues, etc., etc. And that this power thus given had performed its grand mission, and was now being withdrawn because no longer was it necessary. Look for a moment at the circumstances under which the kingdom of Christ is to be set up in the earth. Christianity, as a grain of mustard seed, is to be planted in a world filled with Jewish superstition and heathendom. To be planted in the midst of the accumulated prejudices and dark sins of many past ages. This Christianity was destined by a divine purpose to subdue the world to the reign of Christ. Now, the planting of this Christianity under so many unfavorable conditions, was committed to men ignorant of the true spirit of Christ's work and Christ's mission, even after their regeneration. Yea, committed to men filled with Jewish prejudices; for when they were told to tarry at Jerusalem until the ) ower came, not the heart purity, they say, Lord, dost thou at this time restore the kingdom of Israel, meaning the temporal Israel. How sensual and material were their ideas of Christ's work. Now, to these men thus ignorant of Christ's work, and under all the opposing powers Christianity is to be established in the earth, to these men the person and work of Christ are to be revealed in their relation to this lost world; and this, we are told, is to be done by baptism in the Holy Ghost. For Christ says, " Howbeit when He, the Spirit of truth is come, He shall guide you into all truth, He M 22 shall glorify me, for Ho shall take of mine and shall declare it unto you." In these words of our Saviour to the Apostles, we have the definite work of the baptism in the Holy Ghost described. It was to reveal to these Apostles who had such vague ideas of Christ's mission, the whole truth concerning the person of Christ, his work, aud its relation to the world. A work more sublime, a work more needed, could not, under the circumstances, be conceived. By this work, the teach- ing of these men was to be true, spiritual and divine. It was to be a perfect revelation of God's will, not only to the church in that age, but to all Christians in all ages. It was to be a complete revelation of all needed Divine truth to all mortals. Let this be denied, and, alas! for our faith in the New Testament. Now, in view of these circumstances, miraculous power and inspiration became a necessity to the apostles and the Apostolic Church. But, when all needed truth had been revealed to the apostles by the baptism in the Holy Ghost, and through the apostles to the church in that age and to all Christians in all ages. When the eternal principles of Christianity, by means of other miraculous powers, had become deeply rooted among both Jew and Gentile, yea, when thousands had been subdued to Christ by its mighty power, and in turn had become instruments in planting the same imperish- able seed. What apparent need could there be of continuing that same power which had so nobly accomplished its heaven-born mission ? Hence, in the description of the deacons to serve in the Apostolic Church, they were to be men full of the Holy Ghost. See 6 Acts. At the inseption of Chris- tianity into the world, coming forth as it did in its 23 shall iour to aptism o these ission, st, his more er the tCHCh- divine. )t only in all needed and, ow, in 3r and nd the kh had in the rch in in the other tmong been turn 3rish- )e of aobly infancy, opposed by strong men armed, were not such men a necessity to lead in the church ? Men clothed •with miraculous power, a power that at all times 4 accompanied the baptism in the Holy Ghost? But f Paul, many years after, in the description of office- j bearers in the church for all ti;nes down through the ' centuries, never intimates the necessity of miraculous power or baptism in the Holy Gliost, as a qualification for such office. There is but one way that we can understand this, and that is: That Christianity having been deeply rooted, all needed truih concerning Christ and his work having been revealed to the world, that especial work of the Holy Ghost became unnecessary, having accomplished its grand mission in the Apostolic Church and age. Our conclusions tlius far in our examinations then are: 1st, That the Scriptures do not divide Christians in this life into two distinct classes, one far above oho other, the one class composed of the regenerated, the other class composed of tlie renewed or entirely sancti- fied. But that the Scriptures teach that all Christians are on one and the same plane, inclined from nature to glory; 2nd, That the baptism in the Holy Gliost was a work of the Holy Spirit confined to the Apostolic Church and not bestowed, and has not been given to the church in all ages, and hence, a gift not to be expected or claimed by Christians to-day, it having accomplished its grand misf^ion in the Apostolic age. ^e in ' the hris- 1 its 1 CHAPTER III. the vi Job perfei are h by th Y third objection to the Doctrine of Entire . Bu Stinctification, so called, is, that it claims for A^^^l those who i:)rofess it, a moral completeness or perfo perfection, that neither their history or the teaching of be ? Scripture will warrant. We believe that the views of .that sin and the Divine methods of grace leld by its iJiocl advocates are unscriptural, and that they misinterpret to m the Scriptures relating to the personal holiness possessed ask i by Christians in this life. If this be true of the tiot < advocates of this doctrine, then it follows that they are by J just as liable to misinterpret their own experience and pod to imagine that they are personally better than they intii really are. All Christian experience should harmonize tievi with the teaching of the Scriptures and that, too, not .pnd with single passages taken from their natural connection una with other Scriptures that modify their meaning, but bili with the tvJioIe tenor of God's Word. Especially, should ing tliis be strictly adhered to, when, from experience, we I'^s; attempt to adduce a doctrine. For example, take the ^ny text, *'As in Adam all die, so in Christ shall all be the made alive." Give to this text a certain interpretation obi and take it from its connection with other passages ft^>l that modify its meaning, and how easy it becomes to "un establish the doctrine of Universal Salvation. A doc- ^^ trine, we believe, at variance with scores of other th passages. In one sense we believe Christ will draw all ha men unto Him, but not in a sense unqualified by other ca passages which describe the relation of Christ's work to P^ 25 I jjie world. In one sense we believe that David and Jfob and Fanl and a host of other Christians were jperfect. In one important sense, all believers in Christ .ijre holy and are sanctified, but not in the sense claimed by the advocates of Entire Sanctification. Entire . But it is asked, are we not commanded to be holy? ims for And will God require that of us which we cannot ness or perform ? Or will He require us to be what we cmviot hing of be ? When CJod comn\ands men to be holy and knows lews of that they cannot be, does lie give them the command to by its inock them ? We would answer, God does not mean to mock men; but remembor that God cax consistent! v ask men lo be and to do what they will not be and 2cill not do. If a standard of holiness is to be set up at all by Jehovah for man, that standard mast be an ideal of God's infinite character, and hence it must be an infinite standard. The moral attributes of God can never accept anything below that standard. God caHy iinder certain conditions, require of us what we are unable to perform. The theory that measures responsi- bility by ability, is a false and dangerous one. Accord- ing to that theory, all I have to do to rid mvself of the responsibility to pay my honest debts, is to render myself unable to pay them. According to that theory, those who are the most vicious are under the least obligation to serve God, for, morally y they are the least able to render to Ilim that service. Satan, then, is .under no obligation to serve and obey God, for he is morally unable to render any service to God. By that Jtheory, to rid ourselves of all responsibility, we only Jhave to become entirely vicious. We affirm that God Jean demand of us what we cannot do, when it remains iterpret assessed of the ;hey are nee and ■m they •monize ;oo, not nection •g", but should Lce, we ke the all be itation tssages nes to L doc- other iw all other rk to )ur duty to do it, and when we have brought that i,> «^ " r « ■ 26 inability to do it upon ourselves, or when we are in anj I)o nc way responsible for that inability. God can justly ♦ritho demand even beyond our ability. The idea of God's lived requirements, varying according to our ability and Bomc circumstances, has no foundation in the Word of God. churi One law for angels, another for Adam before the fall, deed, another for believers, and yet another for unbelievers, why is, to say the least, inconsistent with Scripture teaching. AVhy The question to be settled is not as the advocates of cont Entire Santification generally state it, viz.: Does God spea command or admonish us to be perfect. This we all of y believe and readily admit. But the question at issue nior is: Do the Scriptures teach that any mortal man in this fron life ever kept that command. This we emphatically thei deny. It is claimed that the Scriptures teach that but some have in the past, and some do thus live perfect. ^vitl Now, if what we have established is correct, /. e. that ii'^t the Scriptures do not rccog)iize the existence of two *>th distinct classes of Christians in this life, it then follows ^cs that if the Scriptures teach that some have and do live ^^^ii thus perfect, they teach that all Christians thus live, ^^ and hence they teach that no Christian ever sinned ^^ after conversion, for if there be no two classes, but only ^^^ one, then what is true of one Christian is true of all ^^• Christians in that class. Hence, the terms claimed to ^^'^■ teach the entire heart-purity of Christians in this life, ^^^ must be examined in the light of other Scriptures which ^^ modify their meaning. In Rom. 6, we read that the ^^^ old man is crucified with him, that the body of sin ^ ^ might be done away; that we should not longer serve ^^ sin. In the same chapter the Christians at Rome are ^^ exhorted to reckon themselves dead to sin, but alive ^^ unto God through Christ Jesus. The question is asked, 27 m anj T)o not these expressions teach that some in Rome lived justly Without sin ? But if they teach that some in Home t God's lived without sin, they teach that all the Christians in ^ty and Kome thus lived. And hence, in Rome we have a of God. church as holy as Christ in thought, in word and in he fall, deed. But, if this were the condition of the church, lievers, why write to them at all in the tone of this epistle, aching. Why ever think of asking the question. Shall we continue in sin, that grace may abound? AVhy say " I speak after the manner of men because of the infirmities of your flesh." Why say. Let not sin reign in your mortal bodies. The Christians at Rome were freed from condemnation through the work of Christ for them and this is the condition of all believers in Christ, but we have no intimation that one of them was living without personal sin. But some claim that Paul does not describe tlie blessed experience enjoyed by him and others, until in the 8Lh chapter, when it is affirmed he describes the personal condition of those who have heart-purity. Paul at least had the baptism in the Holy Ghost long before even the Gth and 7th chapters were written. And the advocates of the doctrine of the second blessing claim that the baptism in the Holy Ghost bestows upon them the heart-purity and freedom from sin that Paul describes in Rom. 8. Now, how is it that that same baptism did not bestow it upon Paul. It gave him the gift of inspiration and power to raise the dead, but did not confer upon him heart-purity. Did it require a second baptism in the Holy Ghost to bestow upon Paul the Perfect Love described in Rom. 8 ? Do we have any account of Paul receiving any such second baptism ? But let it be granted that Paul describes in Rom. 8 cates of 3es God H'e all at issue in this latically 2h that 'perfect. e. that of two follows do live IS live, sinned nt only of all fned to is life, which at the of sin serve le are alive isked, 2d this second renewal of which he had heen the recipient. Four 3'ears after Rom. 8 was written, Paul writes a *^ letter to the church at Philippi. In the 3rd chapter ^ he speaks of his great desire to attain unto the resur- rection of the dead. He then says, " not that I have already attained or were already perfect." Xow, here, four years after the time that it is claimed that Paul d(iscribes his hcart-purit}^ he positively disclaims the possession of any sucli perfection. And be it remem- bered, that Paul is here referring to ethical perfection or heart-purity. If then Paul possessed tliis second bless- ing or heart-purity when Rom. 8 was written, he must soon after have lost it, for four years after he says he does not possess it. Paul, in 1 Cor. iv: 2-5, says a steward is required to be found faithful, but with me it is a small thinir to be iiulij^cd of vou or of man's judgment. I examine not my own self, /. e. I am not capable of doing so. I know nothing against myself, hut I am not therefore justified, /. e. tlie Lord is the only competent judge. Wherefore, judge nothing before the time until the Lord come, who will both bring to light the hidden things of darkness, and then shall make known the counsels of the hearts. Here Paul declares that lie is not conscious of unfaithfulness in duty, but even though that be true, his conscience is not to be trusted on so important a point, /. e, the conscience is not an infallible guide. The Lord, and him alone, can make known the counsels of our hearts. Now, if this be true of the conscience of the great apostle, may it not be true likewise of the experiences of Christians, i. e, may not we be deceived by those experiences. The sentiment of Paul in the above passage is very different from the sentiment of those who claim that they live al II] 01 a] hi '% ^s e recipient. "I writes a I'd cliapter the resur- :^Jat I have Vo\v, ]]cre, tliut Paul claims the it remem- perfection Jondbless- he must e says he K says a with me of man's am not ^ niyself, the only 'fore the igljtthe known that he it even trusted not an make his be it not '} i' e. The ferent y Jive livithout sinning and that they love God with all the lieart. Paul teaches that God alone the maker of the lieart is able to explore its secret chambers and view its Ideceitfulness. In Phil, iii: 12, Paul says not that I am already made perfect, but I press on if so be that I may iipprehend that for which I also was aj)prehended by Christ Jesus. Bretliren, I count not myself yet to have apprehended, /. e. I have not reached perfection yet, but I press on unto perfection. In the 15th sec. he says: Let us therefore, as many as be perfect, be of this mind. Here Paul declares that he has not yet attained unto perfection, and still lie is amoni( the perfect. Now, taking this whole passage, it is evident that Paul teaches here what is taught in many places in the New Testament, yea, all through the Scriptures, viz.: That moral ethical perfection was not to be obtained in this life. This he pressed on nnto. But that a well- developed Christian manhood was attainable, and that he, with many others, did possess that perfection. Paul strengthens tliis idea when he says: Let us go on unto perfection. And, by reference to the context, we find that the thought is that we should develop a strong, well-established Chri^:Man manhood and not spend a whole Christian life time in learning the A. B. C.'s of religion or the rcmptivc plan. Paul uses strong language in Rom. 8: '•' Tlie law of the spirit of life in Christ Jesus has made me free from the law of sin and death." Here Paul describes a work past, completed, and hence perfect. A work completed too at Kegeneration, and not at a second renewal. Paul is here describing the state of all true Christians by virtue of their faith in Christ. For he says: If the Spirit of God dwell in you, ye arc not in the llcsh but 30 !!i in the spirit, i. c. iu the spirit of life in Christ Jesus. And then, to prove that this indwelling life-spirit to which he refers reigns in all wlio are regenerated, and that he is describing the blessed condition of the believers in Christ, he, in the very same verse, says, "If any man have not the Spirit of Christ, lie is none of his," /. e. if you are in Christ at all, you possess all I have described, for yuu have the Christ Spirit; but if you do not possess what 1 have described, you are none of His in any sense. Here is but the one class of Christians recognized and thev are believers in Christ. This 8th of Komans then describes one phase of experi- ence common to all regenerate persons and not an experience known only to those of the higher life — a class that Paul nowhere recognizes. In the 10th verse of this 8th chapter, he says: If Christ be iu you the body is dead because of sin, but the spirit is life because of righteousness. lie does not say here that the body is mortal, but that it is dead, L e. dead to the life and dead to the desires of the spirit which he says is alive. Compare with this verse the lust verse of the 7th chapter, " I myself with the mind serve the law of God, but with the flesh the law of sin." It is plain that the word flesh here moans the old sinful nature which is still in existence in the renewed or regenerate man. This flesh is dead to the life and desires of the mind which delights in God's law. Hence, the term flesh in the one passage, is identical with the term body in the other passage, both referring to the old nature which still exists in the regenerate man. This is taught in many other passages. Paul admonishes the church to mortify the deeds of the flesh. They are ever to keep the old nature under, or the body, in subjection. In m col vel ■sp rej • tl % ■yi ■smi 31 rist Jesus. J-spirit to rated, and n of the eniCf says, le is none 'sscss all I •it; but if are none 3 class of n Christ. )f experi- not an r life-— a )th verse you the ) because he body life and is alive, the 7th of God, that the ^hich is te man. e mind flesh in r in the which Jght in urch to to keep »ii. In ral. v: 17, we read: ** For the flesh luetcth against the spirit, and the spirit against the flesh; for these are Icontrary the one to the other." In the previous verse, fVerse 16, this church was admonished to walk by the Jspirit. Now, by these Scriptures it is plain that Paul |recognized the existence of the old nature or flesh in Uhe regenerate man and that this old nature was warring 'against the new nature or Christ Spirit. Now, there are several things that Paul claims for all believers, that I we want the reader especially to notice. 1st, That all 'I believers have the Spirit of Christ. ** If any man have ; not the Spirit of Christ, he is none of his." 2nd, That the bodies or old natures in those believers who liave I the Christ Spirit, are dead, i, e. not quickened, and hence 3 are not in harmony with the indwelling Christ Spirit. ; And 3rd, That there is a deep necessity for all those believers to keep that old nature, or body, under, or in subjection to the Christ Spirit or the new life, Now, \ these three things claimed by the apostle for all believers in Rome, prove, positively, that he did not consider any to be living without personal sin or trans- gression. Paul, in 1 Cor. vi, after describing terrible sins, says, such were some of you, but ye were washed, but we were sanctified, but ye were justified in the name of the Lord Jesus. Do these expressions teach that any in the church at Corinth lived without sin ? If it teaches that some were thus living without sin, then it teaches that all of the members of that church were thus living and hence we have an entire church 'it Corinth living without sin. But, if such was the con- dition of that church, why write to them such a letter as 1 Cor. ? Why accuse them of being carnal; of having strifes and jealousies among them. Why tell them • n that there is fornication among them? Why warn them against drinking the cup of devils ? In fact, the whole aim and purpose of this epistle appears to be to correct errors, restore harmony, and to rebuke the Corinthian church because of base sins of which Paul claims tley were guilty. But it is asked, Is it not God's will that I should be entirely sanctified ? And if I ask God to grant to me that which is in accord with his will, will he not do it ? One says, I have asked God to give me a pure heart, or entire sanctitication, and this is the will of God even vour sanctitication, and hence, I have in harmony with his will and my prayer, received that great blessing. Now, this reasoning is quite plausible, but it is, we believe, very unsound, to say that because it is God's will that I should be free from sin; therefore, when I ask for that I receive freedom from sin, is to say, the least, very fallacious reasoning. According to this theory, all mankind will at once come to the knowledge of Christ Jesus. For Paul tells us in 1 Tim. ii: 4, that it is the will of God that all men should be saved and come to the knowledge of the truth. I ask, would it not be very hasty to conclude that because it is God's will that all should be saved that, therefore, all will at once be saved ? When the world can be brought into perfect harmony with God, because it is his will, we are unwise to expend mission- ary effort to save the world. JjCt some devout soul who has enjoyed the second blessing, offer one prayer and complete the work instantaneously. It is to say the least, unsound to conclude that because it is God's will that I should be sanctilied, I loill be, and hence I have a pure heart, i, e, a heart freed from sin. It is, we believe, God's will that fallen spirits should bow to his lIwj ■n ■I til at :|in i i 3:^ arn them he whole o correct ►I'inthiau ins tl ey will thut God to ill, will give me s is the , I have i^ed that uusible, because erefore, n, is to it once r Paul )d that edge of mclude saved en the hGod, ission- Lil who r and ly the 's will ' have s, we to his on, Jesus Christ. Yea, that all moral beings in thfe hole universe should love Christ and submit to his overnment. This had always been God's will and iilways will be through eternal ages. But shall we conclude that because it is God's will, tl)at, therefore, there will be no more devil, and that ^iii will be forever annihilated from the universe? The bassage in 1 Thes. iv: 3, is very frequently quoted by pidvocatcs of the second blessing, with an air of triumph as though it were proof positive of the doctrine of heart-purity, so called. But, by taking the whole passage, we learn that Paul in it gives a definite mean- ing or force to the word Sanctification, and a meaning very far removed from the doctrine of heart-purily. I Look at the passage: '^For this is the will of God, ^ven jyour Sanctitication, that ye abstain from fornication ; that each one of you know how to possess himself of his own vessel in sanctitication and honor, not in the j)assion of lust, even as the Gentiles which know not God," etc. Here is an explanation of sanctitication as used in this passage, and it consists in lirst, Kefraiuing from fornication and adultery; second, In entering the marriage state with a pure and honorable mind, a mind not governed by passions and low animal desires. j\ow, if this is wliat the advocates of the second blessing' mean by heart-purity or perfect love, i. e. Christians acting like intelligent men rather than like beasts, I would say: Amen. Yea, there are thousands to-day who know nothing of even regenerating grace; who thus live, and in the sense of the apostle in this passage, are therefore sanctified entirely. But does this passage teach or imply that those who are thus sanctified are living without sin, or that they love God with the' u whole heart ? If so, it follows that every person who is not a fornicator, has a perfect heart freed from sin, j and is living at least without conscious transgression. Such an idea is not only an outrage upon the teaching of God*s word, but upon the inner consciousness of an ungodly world. Hence, we concludo that 1 Thes. iv: 3 gives no countenance to entire personal sanctification, as held by the advocates of the second blessing. The passage, when quoted in that connection is dreadfully subverted, for, be it remembered, this Scripture does not teach what God proposes to do in the hearts of Christians, but it lays down the duii/ of the members of that church to God as Christians. Hence, it is man's duty and not the spirit's work that Paul here describes. We learn likewise by this passage, that the term Sanc- tification i^ used by the apostle in a restricted sense, a sense explained by the context. A j^rominent passage quoted to support the doctrine of Entire Sanctification is 1 John i: 7, And the blood of Jesus His Son cleanseth us from all sin. Xow, it is claimed that through the influence of Christ's death, apprehended by faith, we recfeive a moral personal condition of soul free from all sin. Now, this is an interpretation that is rejected by many of the best Bible scholars and hence an inter- pretation that may fairly be questioned. It is the work of the Holy Spirit to cleanse the hearts of Chris- tians. It is the blood that avails with God, and thus the blood becomes the foundation of the spirit's work in us. The spirit can work in us only because the blood has appeared in God's pure presence for us. It waa not until after Christ had entered into God's presence with the blood, that the Holy Spirit made his advent into the world. But, even if we allow that this )ass ;hi the I joni )re (con| lous 1 ^ ^iU « ' Sin 1 the '•yl an* pa 85 rson who Mfom sin, agression. teaching less of an ihes. ivi'S fification, •g. The JreadfulJj are does learts of members is man's escribes. m Sanc- seuse, H passage ification leanseth iffh the lith, we e from ejected I inter- is the Chris- l thus work 3e the s. It God'g h his t this )as8age relates to the personal and direct power of !hri8t*s death upon the heart, it by no means teaches the doctrine of Entire Sanctification as something jompleted in tlie past ; for tlie word deanseth is in the )resent tense, and hence the work expressed by it, is [continuous. And, if the work be present and continu- |ous, it is therefore incomplete. Again, if the cleansing be continuous and present, [there must then, of necessity, be present and continuous [sin to be cleansed, or language has no meaning. But those who quote this passage to support instantaneous and Entire Sanctification, claim that Home time in the past they were raised above the plane where the conflict continues and the dark shadows linger. AVhere is the harmony between this passage and the experiences of those who quote it ? How can this continuous cleansing agree with the experience of persons who for months and even years have been freed from all personal sin by having the root of all sin within them instantaneously destroyed by the second work ? How, we ask, can a man who has not sinned for months stand up and say the blood vleanseth me ? Cleanseth is in the present tense, and hence there must be present sin to cleanse. But where is the present sin to be cleansed if the man has not sinned for months or years. Hence we see the inconsistency of quoting this passage to prove that in the past, all sin, root and branch has been eradicated, when it emphatically proves that there is present sin that needs present cleansing. This passage better accords with the doctrine of progressive sanctification, for it appears to have been outgrown by those who claim freedom from all personal sin, and I do not w^ the consistency of such persons quoting this passage in 36 that connection. John, in the very next verae says, Ifj we say we have no sin we deceive ourselves, and the truth is not in ns, i. c. if we deny the existence of an old sinful nature or element in us, we are self deceived and not honest at heart ; that is, we suppose ourselves better than we really are. Then he says, if we confess our .v//^s^ ho is faithful and rigliteous to forgive us our sins and to cleanse us from all unrighteousness. Here John includes himself with other Christians, and ho takes it for granted that all Christians, he with others, have sin in them, /. e. a sinful nature and sins, /. e. unholy thoughts and acts to be forgiven. That there is in all Christians an evil nature which manifests itself in wrong acts and in wrong feelings. And that these wrong acts and feelings should be confessed because they are positive sins. But, again, it appears that the professors of heart-purity have outgrown that portion of the Lord's Prayer, ** Forgive us our tres- pac^es." TTow, we ask, can the man who has not sinned during the day, come, by prayer, at its close into God's holy presence and say, '* Forgive me my trespasses." Would it not be mockery ? He has not sinned, and hence has no trespasses to be forgiven. This prayer which was appropriate to the apostles of Christ, holy men of old, men full of the Holy Ghost; a prayer appropriate to the Apostolic Church and to the holiest men in past history; a prayer, considering its author, we would suppose suitable to all Christians of all ages; and all grades of experience has been outgrown in thesejatter times by the professors of perfect love. ...Ie is inconsistent to build upaod, and | delights I that was in teach [generate id never rd with e Spirit rinciple ^gotten, delights nth the element int.- an id any- natnre e flesh. [ know in my was in [hat nature, and never will be. Tt always opposed God md his righteous law and always will do so. Now it is )lain that, in one important sense, we can say, he that Is born of God cannot sin. But, in just as important \ sense, we can as truly say, if we say that we have no sin, that is, no old, sinful nature within us, we deceive lourselves ; and if we say we have not sinned, that is, if we say we have not manifested that old nature by fruits, such as wrong acts, wrong thoughts and wrong words, we make him a liar and his word is not in us. Where is the man that loves the Saviour who does not very often hate himself ? Who is there that has the Christ nature and hence the Christ spirit that does not hate the very sins that he commits? That principle within the Christian that hates sin, and hence opposes it, is the nature that does not sin and cannot sin. It is the nature that is always in perfect harmony with the Will of God, because born of God. Paul and John speak of it as the new man, the spirit of life that can- not sin. Kow it appears plain that these Scriptures, when viewed in the light of Scripture, do not teach that the root of original sin is destroyed and annihilated in this life, in the soul of the believer ; and further, they do not teach that any in this life live without committing sin. The Standard that the Infinite Law-giver sets before us is a standard of absolute perfection — ** Be ye holy, as I am holy," — and only such a standard is worthy a being of absolute perfection; that is, God who is holy could set before us no other standard. When we fail to come up to the requirements of that infinite standard we sin: for sin is the transgression of law or lawlessnebs. Any lack to fulfil the requirement is sin ; any coming "•t 40 % short of the divine standard, or failing to reach it in any way, is sin. And we read that all have sinned and come short of the ,i;lory of God. We are weak and Unite creatures, the standard is an intiuite standard. Can the finite and weak falfil the infinite requirements? If so, the finite has been transposed into the infinite realm. That standard of absolute, perfect love has been reached bv no mortal on earth. There has been but one who ever trod this earth that reached the requirements and he was the infinite Son of God, his goings forth were from eternity ; and he was not a finite creature. When we measure ourselves with that standard we must bo impressed with the truth and force of the Saviour's Avords to the young man: **' There is none good but one, that is God." AVhen we compare our- selves Avith others, however pure-hearted they may be as creatures, the standard is morally imperfect, for they are sinners, and hence fallible; while the authorized and divine standard is the holy character of God. There is but one who lias reached it, and that is God in the person of his Son. He, because of our weakness fulfilled it for us. That young man was directed to the one infinite standard, the holy character of God. I know that there are many who claim they fulfil the Ten Commands ; that they love God with all their beings, and their neighbor as themselves. These persons must be ignorant of the workings of their own souls. For that is not only to love him with the whole being but it is to love him with all the intensity and ardour that the soul is capable of ; it is to love him without the least abatement ; it is to love him without the least taint of selfishness or sin of any kind. Can 41 ly say that they have done this? If you have not [one this, then you have sinned, for you have failed to jach the standard. Are these persona thoroughly |cquainted with th'^mselvcs? Have they fathomed and explored all the secret places and depths of their own ioul? But one says, " Do I not know that I love God gnpremely ?" I answer yes, you may know that you love God; but can you prove that you are not capable of loving him more at any moment; that is, can you prove that your being has not capacity to love him more than you did love him in the past, and in the present than you are loving him? Can you prove that you at any moment of your life loved God with all the ardour and intensity that your being was capable of? If so, you can prove that in that particular, at that moment, you did not sin. But if you have capacity at any moment to love God more than you do love him at that moment, then you do not love him according to the standard, and hence at that moment you sin; for sin is coming short of that standard, and the standard is to love him with all the intensity that your whole being is capable of and that, too, continuously. You may suffer severe pain, but how can you prove that at any moment you suffer to the utmost of your capacity to suffer; that is, that you are not capable of suffering more ? You may enjoy very much, but how can you affirm that your being is not capable of enjoying more at the very moment of that great enjoyment ? Just so with regard to those who profess to love God with a perfect heart. They may love God very much, but how can they affirm that their being is not capable of loving him more? And if they have capacity to love him more than they do at any moment, then at that moment they a break the command, and hence are sinners. To fulfil the command is to have an affection for God not deficient in ardor or in purity; and this no mortal has ever possessed. Xo one has ever reached the divine standard, The words of Christ stand true to-day as in the past: "There is none good but one, that is God." The requirement is com])lete likeness to God's char- acter. When finite man reaches the infinite standard there will be more than one good. There will be God the Creator and Man the creature. *' But," one says, '* do I not know the moral condi- tion of my own soul by its workings? If I see pure love to God flowing from my soul, can I not conclude that the fountain-head, the lieart, is pure ? Can I not judge the quality of a fountain by the streams that issue from it?'' This depends upon the quality of the eye that views the stream, or the kind of test that you apply to the streams to determine their purity. A stream may be very pure when seen by one eye and very impure when seen by another. One test may pro- nounce a stream healthy, another severer test may declare the same stream poisonous. A coin by one test may be pronounced pure metal, up to the required standard, and under another test it may appear to be very base — yea, even a counterfeit. We say that judg- ing the purity of the human heart from its workings depends upon the purity of the test you apply to these workings. The lieart when viewed by one eye may be very pure, and when viewed by another purer eye, may be very impure. Hence, we conclude that before any person can claim a pure heart because they see the streams emanating from it are pure, that person fuust prove that the test he has applied to those streams is pi that itse |byv ^rem I to I Qui I we is 4^ To fulfil od not )i'fcal ]ias i divine iiy as in ! God." s char- andard be God is pure, or a perfect test. Can any prove that the eye ;hat views the streams and pronounces them pure is [itself pure, and hence a perfect test ? Until the eye by which we view the soul is pure, and all film from it removed, we are fallible judges, and are not competent to pronounce the fountain-head of our beings pure. ' Our own experience then is not a sufficient proof that we have perfect love. The eye through which we look is bedimmed and untrustworthv ; and hence we want other evidence outside of, and more reliable than, our- selves, that Ave love God according to the divine standard; hence one has very justly said that ^' If God's word taught that some Christians in this life would live in the world without sin, none could say, *I belong to that number,' without a direct revelation from God to that effect." We should remember that the eye through which we view the soul is far from being perfect ; how much less then are we able truthfully to say we have a perfect heart, when God's word says: " If we say that we have no sin" — i.