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This item is filmed at the reduction ratio checked below/ Ce docum i i;: THE DOCTRINE SANGTIFICATION AS TAUGH1 BY |ree ({liri^tiaTi ]]apti^t STANDARDS OF FAITH, vERms The Last " Oeiiverance " of Conference, Held in Carleton, 13th October, 1886. PRICE, ... - 5 GENTS. If '^ I 28SM FREDERICTON, N. B. 1886. mm* ^■ \ ■ r ^ '^;^Vf%- ■' "#* Preface The docirine of S.inetiti cation has, of hite, atti-acted ^^onsideral)le attention, especially among the F. C. Baptists of our Pi'o\ ince'.'* And there has been con- siderable criticisni, some harsh and some friendly, in I'egai'd to the presentation of this doctrine and of some of the persons who have taught it. As we believe that many have been led to criticise and conderun as hei'esy, certain teachings, because of their lack of kno\s'ledge of what our denominational Standards do really teach on this subject, we deem it a duty we owe to God and the cause of truth, to place tlie whole subject in a clear light, and then let an honest con- science decide who are teaching truth. And more especially as the last ' Deliverance' of Conference assumes to be thf> teaching of ' our Fathers' on this subject. For the cause of God and truth we present the following to the F. C. Baptists of N. B., to the Christians of all denominations, nnd to the public generally : /073/f F. C, BAPTIST STa:W»ARDS OF BEIilEF ON THE SUBJECT OF SAN€TIFI€ATI09r. *i< We shall in the first place, state what the F. C. Baptist Standards of Faith are, and then compare their teaching on the subject of Sanctification with the latest ' Deliv^erance' of Conference on this subject, and make a few remarks thereon. Our * Treatise of Faith,' which gives a general idea of the belief of our denomination, does not specially mention the subject of Sanctification ; hence to find out what the denomination believes on this subject we have to look to Resolutions of Conference to learn what work on Theology was adopted by the Fathers of our denomination. This we learn from the Minutes of Conference of 1865. This General Conference met at Coverdale, Albert County, July 1st, 1^65. Rev. G. A. Hartley was Chairman, and the late Rev. Ezekiel McLeod was Corresponding Secretary, and B. J. Underhill, Esq., Recording Secretary. The following ordained Ministers were present, at this Conference : — Rev. G. A. Hartley, Chairman. Rev. Samuel Hartt, B. Merritt, Joseph Noble, Alexander Taylor, Robert French, J. T. Parsons, Thos. Connor, J ho. Perry, S. E. Curry, Wm. Kinghorn, C. Doucett, a a li u <( <( u (( u u Rev. Chas. McMullin, " W. E. Pennington. Ezekiel McLeod. Jacob Gunter, F. Babcock, Ezekiel Lipsett, J. N. Barnes, Wm. Downey, Thos. Van wart, Jho. Wallace, Robert Dobson. it II li « (( (( n ii ii ■ k Rev. Edward Wayman. E 3 The Coinmitteo on Licenti.ites, — composed of Eldet's E. McLeod, J. Perry, Merritt, Connor, Van wart, Downey and Bro. U. T. Hartley, reported as follows: ON LICENTIATES. HI The following is the Report of the Committee on Licentiates. It was taken up by sections, and each section adopted. 1st. In the case of Bro. John E. Beud As he has been but one year under license from tlie Conference, we therefore recommend that his license be I'enewed. 2d. In the case of Bro. S. Downey. We recom- mend that he be ordained at such time and place as he may choose. 3d. In the case of Bro. Wm. Brown. We recommend that he be ordained as soon as practicable. 4th. In the case of Bro. Arthur Marsh. We recommend that his license be renewed. 5th. In the case of Bro. Case. We recommend that he labour under the authority of the license which he has received from the Church to which he belongs, and strive to do all the good he can. 6th. In the case of Bro. E. Gray. We recommend- ed that the consideration of his case be referred to the 2d District meeting. 7th. In the care of Bro. Jarvis Shaw. We recom- mended that his license be renewed. 8th. In the case of Bro. Henderson. Your commit- tee are not prepared to make any recommendation, beyond that he do all the good he can in the church of which he is a member, and within the District to which it belongs. 9th. In the case of Bro. George McDonald. We recommend that he be licensed by this Conference for one year. lOtli. Til the case of I )fo. Dcwilt. We reeornnioiKt that the consideration of l»is case be refen-ed tut we cannot close this Iveport witliout refei'ring to the necessity of those youn<.( Jiien upplyini;- themselves to the study of (Jod's word, and such otfiei- religious books as will store their minds with useful information, to enable them to show themselves ap- ])ro\'ed unto God, workmen that need not be ashamed, rightly dividing the wor'd of truth. Furthermore we think too much stress cannot be laid upon tlie necces- sity of our young men thoroughly understanding the doctrines held by our denomination. We therefoi'o recommend that Conference rgcpiii'e all oui* young brethern who enter the ministry to pi'ocure " Butler's Theology," and sti'ive to become thoroughly acquainted witli the doctrines therein treated, which is the best exnosition of the leading sentiments held bv our de- nomination of which we ha\^e knowledge. We would also call attention to the necessity of their striving to be sober-minded and circumspect in their deportment, ever bearing in mind that the eyes of the world are upon them, and that religion will be iudged of by their conduct. The churcli also looks to them for example, hence the necessity that they should at all times and in all places exemplify the character of the ambassador of the cross, and watch for souls as those that must give an account. WM. DOWNEY, Secretary to Committee. Thus we see that " ]hitler''s Theologif is declared by the " Fathe7's" of the denomination to be the " besf expositiou^ of tlie leading spntiraetits held by ovr denond- 5 nation oj'fvhich f./if// had kiKavhil'ii'.' ;ilso,"rvi^- cLire lhiih/i'\T}iOA)h)?//////// arqaainted loWi. fJte doctrines tJiP.r ('A a treatfdJ^ Butler's Theoloi^y was {i^^ain recomineiKled ))y a Co)innittee on Licentiates, composed of Kevds. G. A. Ifartlc^y, J. (Uiiiter, A. Taylor, C. McMulliii, B. Meri'itt, W. .E. Pennin<^ton, J. NolVle, M WVymMU, VV. Kingliorii and l>ro. Il()])ei't SI ipp, in the General (Jont'ereuce of 1867, in which tliey report : — " We also re(tomni(Mid that if any of these bi-ethren (the above mentioned licentiates) have not our Treatise of Faith, aufl Jhifler^x Thcoloijif. they procui'e them as soon as they can." G. A. Hartley, (Jhairman of Committee. Ai^ain : The General Coiiference held at Victoria' Coriiei', Carleton County, Oct., l<-^7(), adopted the Report of a Committee, (composed of Tvevds G. A. Hartley, J. McLeod, J. E. lleud, Prof, (now Hon.) G. E. Foster, B. S. Palmer Esq., and E. C. Freeze), appointed to determine upon a " conn^e of stud// and SlarKlani oJ\ Qna/ljicafions'' for per'sons applyinence held at Tracey's 6 1 1 Mills, C;irl(;toii Co., Oct., 18(^:5, tho clifij)ter on " Sjinctification" in " Hutlen-'s Tlu'ology" wms oi'dct'ed to be read aloud in o|)(^u Conference, that all might clearly undei'stand what Hutler tanifht on this subject. After lu^arin^' it I'cad and considerable discussion thereon, the Elders appointed a Coniniittee from their number to consider the matter and report. The recommendations of this Committee were unanimously adopted by the Elders and oi'dered to be printed in the Minutes of General Conference. But through an informality the Secretary omitted it. But it was also ordej'cnl to be pi'inted in the InfeUlypMcer, in which paper it appeared October 26th, 1883. By the adoption of this Boport the EhhiVH Conference ''''re- affirmed its acceptance of the riefvs on iSauctiJication, set forth hi Butle/s TJieohxjy.^^ Again : — The Elder s Conference lield at Sussex Oct. 1885, again adopted the Besolutions in regard to Butler on Sanctitication passed at Tracey's Mills ; and bringing the subject before the General Conference of that same year (1885), the General Conference also adopted " the views on Sanctijication set forth in Butlers Theology ^ We give below the Resolutions that were adopted (except the 8th section) by the above mentioned General Conference, held at Sussex Oct. i885. In these Resolutions are included the Resolutions passed at Tracey's Mills, 1883, (as the reader will see,) and which were printed in the Intelligencer of October 26, 1883, as mentioned above. Rev. G. A.'Hartley, Secretary of Elders' Conference, submitted the following deliverance of the Elders' Conference on the Doctrine of Sanctification : Brother Moderator : 1 . The Elder's Conference desires to communicate to the General Conference, that at its recent Session we , n , unaniuiously adoplcd (with oiu^ exctiptioii) tlu' followiiii;' delivcnmco on tfit; question of S;iii(;titic;ition iuu] lUbln Holiiioss, iim\ ;isk tluit this Coiil'iM'eiicc? iiuiy ciidorse the b.'iiiie and piil)lish it in the Minutes. 2. Tlie followiiii^' is the Report of tlie Couuuittee : "As the question of Sanctilication continues to a,;^dtate some of our Churches, tliis Conf(;n;nce tliinks it wi^ll to le-atHrni it-; position as set forth in tlie Session of 1883, as follows : Adoi)ted Oct. 15, 1883. Your Connnittee beg to submit tlie following for adoption : 2. The Elders' Conference, liaving re-afiirmed its acceptance of the views on Sanctification set forth in Butler's Theology, consider it ad visible l<; counsel the ministers, in pi-esenting this doctrine, to use the utmost care to fivoid a real or seen ing denl.u of anv part or phase of tiic truth bearing on it. 3. They need to make plain the necessity and importance of growth in the Divine liic ; that such life, beginning with regeneration, is one of stages and development ; and that growth does not cease till the Christian ceases to live. 4. That each step in the Christian life involves surrender to God; and such surrender is attended by the blessing of God ; that the blessing, in its bestow- .ment, is instantaneous ; and that each believer may have the fulness of spiritual blessing. 5. That in order to the propter edification of Christians there must be the reception of Gospel truth in its entirety. Since such doctrine is essential to the completeness of the whole system of Christian doc- ♦ trines, the belief and practice of all are essential to completeness of Christian cha» -xcter. Further^ The Ministers of this Conference here ♦ agree : ^)\ A il 6. 'JMiJit ;i high st.iiidaid of Christian li\iiig -the New Testament standard —should be kept before tlie people, and plainly, faithfully and affectionately ui-ged upon tlieir attention, f Holiness to the Lord" being demanded of all (lod's people, the importance and blessedness of it can only l)e fully appreciated by tlieni as they hear it taught, and see it exemplified in the spirit and lives of those who, by the Holy Gliost, are sent to minister to them. 7. That while perfect unifoi-mity in all things is scarcely possible, yet in tlieir ettbrts to advance the claims of Christ they should seek the closest possible union with each other in thought, feeling and manner of work; and to this end they will continue to pray foi' the Holy Spirit's direction and help. J. Noble, J. T. Parsons, T. O. J3eWitt, C. T. Phillips, Jos. McLeod." 8. The Conference wishes to say that the disagree- ments on this subject are less serious than they have seemed to be, having largely grown out of misunder- standing and the use of phraseology new to our people. 9. With a ^'iew to tlie promotion of the fullest liarmony in both belief and practice, the Conference su£!*ffests : (1.) That discussions on tlie subject, in a contro- versial spirit, which are always unproiitable and vexatious, should be avoided. 10. (2.) That the doctrine of Bi])le Holiness can be as well, and even more eftectually promoted in our regular Church work, than in sepai'ate oi'ganizations and special meetings independent of tlie Church. Respectfully submitted, (Signed,) A. TAYLOR, G. A. HARTLEY, C. T. PHTLLIPS, c. w. McDonald, jos. mcLEOd. I ore tlifj Y urged beiiiijf e aiifl Y tlieiu in the ).st, are ngs is ce tJie . ossible laniier » piay ITT, agree- ' liave iiifler- our dullest u'ence )]itro- aiid 111 ])e 1 oin* tioiLs 9 All of which is respectfully submitted. G. A. Hartley, Secr^-tary Elders' Conference. Sussex, October 5, 1885. Ordered, That the consideration of the Deliverance just read be the order of the day at 9 o'clock a. m. to-morrow. * The Moderator resumed the Cha-ir. llev. A. Taylor, from the Committee of the Whole, submitted the following Report : Brother Moderator: — Your Committee, to whom was referred the Deliverance of the Elders' Conference on Sanctification.. . Report : — That they have considered the Deliver- ance of tlie IClders' Conference on Sanctification, and have agreed to the same with the exception of the 8th section thereof. * We now wish to say emphatically that " Btitler^s Theologi)^' which the young men entering our ministry in 1865, were so strongly recommended and required l)y our " Father >^ " to obtain, and become thoroughly acquainted with the doctrines therein treated as the best exposition of F. C. Baptist doctrines, of which they had knowledge — and which they again recommended in 1867. — and which was adopted as the standard text book on Theology for Candidates entering tlie Minis- try, by the General Conference of 1876 — and re- ajfinned by the Elders' Confei'once and again re-afflnu ■ ed by the Elders Cioie. for t),e,n,selve,s_-w; i^i,-, '"bWo'r li""' T^^'''^J^"ke f'-o.i. "i!..tlersTl,eolo\v.» onTi,,, , -'''"^^ ^^^'Pt^r cation^-wldoh is a,. toHows ' '^'°* °^ ^^••^"«««- *i-' ON SAN CTIFI CATION. The term sancfcify, in the Hebrew of the OH Testament and in the Greek of the New, signifies to make holv. Hencr holiness and sanctification are in the Scriptures synonymous terms. We have before treated of the nature of holiness, but this does not preclude us from considering it more at length in con- nection with a well established principle of Christian doctrine. The definition of this state given by Archbishop Usher, and which is generally adopted, is as follows: ^'Sanctification is nothmg less than for a man to be brought to an entire resignation of his will to the will of God, and to live in the offering up of his soul continually in the flames of love, and as a whole burnt-offering to Christ." * (Buck's Theol. Diet. Art. jSanct.) The will of God is the standard of right : the will is the moral faculty in man ; hence, if a man's will is in entire harmony with the Divine will, his conduct is conformed to right, and, so long as he is in this state, he is holy, sanctified. Benevolence — impartial love to God and man — is the law of his being, and he is, in the Scriptural sense, a perfect man. This subject needs to be carefully guarded from mis- apprehension. There has been much needless contro- versy respecting it, and many good people stumbled on account of misunderstanding the doctrine. Wo remark, therefore : 1. The holiness, sanctification, or perfection required of believers, is consistent with their condition as men. MMW 1 i .i I >' ill iiiij ill ill n It is not Divine, nor angelic. It is the same in kind but not in degree ; else the requirement would exceed, their capacity of compliance. A perfect acorn is not an oak, nor a perfect child a man, nor a perfect man an angel or vJrod. All that is required of us, is to be perfect in our sphere — to be perfect men. 2. Noris it the perfection'of Adam before the fall. By his transgression, Adam brought himself and all his posterity into a depraved state — a state of infirmity and weakness. Their connection with him does not impose on them a necessity of sinning ; but it is such that all do sin, as soon as they are able to, and con- tinue to be sinners, until renewed by Divine grace. And from the effects of the fall they will not in this world fully recover. -J* The moral image of God in men is marved by reason of sin ; not of the first sin only, but^of their own transgressions ; and never, in the present state, will they attain that perfection which they would have reached, had no sin entered the world, lu thissense, thaiefore, all are imperfect, and necessarily so. These fearful consequences of sin stand as a per- petual warning to the world. 3. Nor is it a state of infallibility, or of freedom from temptation. The angels were not infallible, nor was Adam ; nor can we ever expect to be while in a state of probation. Christ was tempted in all points like as we are : of course the disciple is not, in this respect, above his Master. We are. then, to take the believer as he is — a frail, dependent man : the intellect beclouded, the sensibilities disordered, and the whole physical and moral powers impaired, beset with temptation on every hand, from without and from within. With the strictest sincerity, therefore, the most honest intention, he is ever liable to mistake in judgment, and this may lead to error in practice. He can, then, never look upon himsslf but with deep humility and stlf-abase- ment. In his best estate he needs to use every petition 5 ^n hind ^ exceed, n is not cfc man is to be the fall, and all nfirmity oes not is such id con- grace, m this in men only, I in the which i world. 3ssarily a per- tn from T was state of as we above as he d, the il and every : the ition, may look base- ition in the Lord's prayer, and to depend constantly on tho purifying efficacy of the blood of atonement. Through grace alone can he stand accepted of God for a moment. This view of the subject is authorized, not only by the Scriptures, but also by the testimony of the most experienced; Christians, as Wesley, Fletcher, and TJpham. One quotation fi om the founder of Methodism will suffice : " Every one may mistake as long as he lives. A mistake in opi nion may occasion a mistake in practice. Every such mistake is a transg^rtssion of the perfect law. Therefore every such mistake, wero it not for the blood of atonement, would expose to elornal damnation. It follows, that the most perfect have continual need of the merits of Christ, even for their actual transgressions, and may say for tliemselves, as well as for their brethren, ' Forgive us our trespasses.' "* (Wesley's Clir. Per. p. 64.) Hence Mr. Wesley never approved of the phra^^e " sinless perfection," as applied to men in a militant state. It is admitted by all Christians that there is a growth in grace— that there are provisions in the gospel of which the mass of true believers even have not been made partakers, privilef;es which they do not fully enjoy, attainments in the spiritual life which they have not yet made. It is true that justification is com- plete in reference to all its subjects— i. e., all their sins are forgiven : regeneration is also entire and not partial, la this change the subject ceases to be sinful and becomes holy ; from being dead in sin, he becomes dead to sin, and alive spiritually ; with him old things have passed away, and all things become nesv ; he is translated from the kingdom of darkness and corruption, into that of the light and^liberty of the children of God. So the Scriptures plainly teach respecting the transition from sin to holiness, accomplished in the work of regenera- tion. 6 if N i \ I Still this ^reat and radical chansje is but the com- mencement of spiritual life. It bears a striking analogy to the beginnin<» of natural life, in respect to its primary feebleness, its development, and increasing vigor. The renewed man soon finds that he has a warfare befure him — numerous subtle and powerful foes to contend with — both external and internal. Such is evident from the exhortations addressed to Christians to fight the good fight of faith, to watch and pray, to grow in grace, to press on, and the like. The prayer of the apostle for the Thessalonian believers is highly significant. 1 Thess. v. .23^: ** 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." So, also, his exhortation to the Corinthian brethren. 2 Cor vii. 1 : ** Having thene promises, dearly beloved, let us cleanse oui'selves from all filthiness of the flesh and spirit, per- fecting holiness in the fear of God.*' These passages fully accord with Cliristian experi- ence. Although the renewed soul is at the time free from condemnation, and r<^joices in the liberty of the gospel ; yet he socm finds that there is a part in him strongly susceptible of temptation, and prone to yield to it. Not that he is still under the dominion of sin, for to affir m this of the regenerate would be a direct contradiction. Not that he is under the necessity of committing any sin, for no being is subject to such necessity. Nor do we assert that no person, after regeneration, ever lived without committmg sm ; on the other hand the Scriptures show that it is the duty and privilege of every one so to live. It is important, in O'd^r to free the Divine arrangements from imputa- tion, as well as for other purposes, to understand well that no man, and especially no renewed man, is necessitated to commit a single sin. Whatever may be true in regard to our fallen state, or unfavourable cl a a 8] t i> le corn- striking aspect to creasing has a )owerfuI al. Such ^ristians P^ay, to prayer highly God of whole ss unto iJso, his VU. 1 ; cleanse it. per- 3xperi- fie free of the n him yield )f sin, direct ;ity of ) such after 1 ; on duty tant, ^uta- well n, is may able circumstances, yet if we sin, we do it as free, moral agents, voluntarily. As already remarked, we cannot affirm that none have lived without committing sin subsequently to their justification. But respecting the mass of true believers, the evidence, both from Scripture and experience is, that they do commit sin after regeneration. And a provision is made for those who do sin, and the privilege and duty are set forth of their entire sanctitication. This state, as already seen, is not one of absolute perfection, for no being but God is absolutely perfect ; nor is it a confirmed state in opposition to a state of probation, nor one free from temptation, nor from the necessity of constant dependence on grace, and constant faith in Christ, and reliance on the blood of the atcne— ment. But it is a state of entire consecration to God, and devotion to his will. In the Scriptures it ia variously brought to view, and termed holiness, sanctificatioc, consecration, spiritual mindedness, perfection, and the like. In proof of the doctrine of entire sanctification, we remark : 1. The moral law requires perfect obedience. Deut. xxvii. 26 ] Gal. iii. 10 : ** Cursed be he that confirmeth not all the words of this law to do them." Matt. xxii. 37 — 40 : '* Jesus said unto him. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it. Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets." James ii. 10 : "Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all." 2. The gospel is no less strict in its requirements. It is not necessary to employ argument to prove that the gospel abrogates nono of the requirements, renews none of the sanctions of the moral law. The contrary 8 5i' -1 't I ;l « ' !1 if l\ / lit '^/ is most expressly affirmed. l^t.^Said our Saviour, Matt. v. 17: "Think not that I am come to destroy the law or the prophets : I am not come to destroy but to fulfil. So the apostle, Rora. viii. 4 : *'That the righteousness of the law might be fulfilled in us, who walk not after the fiesh, but after the Spirit. God therefore, requires entire cohformity to him. This is generally admitted- No w would God require impossibilities 1 He requires us to cease from sin, and tc love him with all the heart. This, then, with his grace, we are able to do. 3. God does not desire the existence of sin in any of his creatures. All sin committed is against his will, and he does all he wisely can for its prevention and removal. The pas&ages of Scripture which teach this sentiment are too numerous and familiar to be cited. We ma}^ then^ rest assured, that if any moral being is not saved from all sin, it is in no sense nor degree the fault of God. 4. God has made provision lor entire deliverance from sin, and sanctification to himself.; ^ What wg, in our sinful state, could not accomplish alone,| may be accomplished through Christ. Rom. viii. 3, 4 : ** For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness ot sinful flesh, and for sin condemned sin in the fleshj: Thatv^the righteousness of the law^might be fulfilled in' us, who walk'not after^ the flesh, but after the; Spirit.' 1 John i. 7 : " The ; blood of Jesus Christ his Son cleansefch us from all sin." if, then, anyare^not wholly sajfictified, it is not^for want of a gracious and ,^ ample provision for that purpose. 5. God has promised sanctification. Isa, i. 18 : " Though your sins be as scarlet, they shall be as eies«.'' > thetn ie /iesh 'life la of sin ^ m'tii ^iveth I ii ve 'Jiist] the Jade ^ of Hd. out IIP 11 Wf^ will now notice some of tli*^ o^jje^Hions to the rlor^trino : 1. Thrtt S(imf! in th S^'iiptuivs oMUrtl p^nfeoi 'li'i conunit sin, a-i Noa'i, .->:», D.ivi.l. ''I'liI- mlv oKjvrs that tliev vvfio not absi. itolv infitllil.if!. or tr-ntnin ; he liability to sin, vvh;cli, as we freely admit, none aro in this life. Adam, in his original state, was not. 2. Those passages whicli alliiin that notie live with- out sin, as 2 Chron. \ i. '^C), Eecles. vii. 20, 1 John i. 8. These refer to man's state by nature. All wit.hout grace are sinners, and continue in sin until i(;ne\ved by the Holy S[)irit. No person, Christ excepted, ever lived a whole life on the earth without committing sin. Or they may refer to the general character of men — the mass. (Jompare Ps. xiv. 2, 3. 3. Those passa2;es are cited in which perfection is disclaimed, as Job ix. 20 : ' If 1 say I ara perfect,' Slg. ; Pliil, iii. 12 : ' N(>t as thongh I had already attained, either v.ere already peifect.' The first of these relates to absolute perfection. The second to the state attained after the resurrection, as is clear from the context. See verses 11 15. 4. Romans vii. is most frequently appealed ♦o by ol)jfctois. They regard it as an account of the experience of Paul after his conversion, and of Christian experience generally. Were this admitted, the viii. chapter would show that there is a higher state, which the apostle and many others attained. But we are un- willing that the passage should he held up as a model of Christian experience. Are tine believers, ca?*mt^, sold vnder sin? v. 14, Compare viii. 2 : ' The law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.' The candid inquirer will see, by studying the connection, that the apostle in the vii. chapter is describing the struggles of the biiinri. under the law his ineffectual attempts to be 1 n 12 ■I f7; '"•'' f"'' verse heart will 'm "'"' "'''"'^^e * "e '» "I's animated desr,T.- '°"' '"'''«''• dictates «N>tei the way ofTi ■'^ '''"V'oyed. In thp\" 'o, Rom. .ii, 13-25. *""''•• »">fc»|»i»,,. :„Sr '^^' ^' ^ " "oT rfa^^l '?, '^>« juts ' eformity of sin ifpecufiart aL*''? -.""^ ""« od£ Jn the seqneJ, the apostle pL?i T^'^Sh exhibited *omb)e n^anner. the fac tffihf . ° '^^'''•' « « very be involved in the clia.ffl of K • ^*7 •"»» '« "o «,av f sin, for it stands ndlreetanT '''^ ^^^ient caus^ to all the sinful desire, n? •'' P«*-petual opnosS «*?•««! state. Tha '"slot" '";" • "•>««netS S «"nced by the fact, that Th^. '^ J"'' ««d good "« sonse spontaneously' taketide! "T''''''^ and^^omf ----^^..Hesiresa.d,„stsS£^-;.^Jh. 1 the prec<*|)ts of tho law, and lertd the nnsanotitiod man to continual opposition and transgression. Kven against the voice of reason and conscience, i. e., of an internal moral nature, as well as against the Divine precepts, does carnal desire prevail : we yield the moral self io the power of the ainial self and plunge deep into ruin, while the voice of God's law is thunder ing in our ears, and the voice of our own conscience is loudly remonstrating against our conduct, * Wretched men that we are.'. . . • IP Now to what special end of the apostle would it be here subservient, if we suppose hira to be describing a state of grace in chapter vii. How does the contest in the breast of ( Christians against sin, prove the in- etlicacy oitheJaw to sanctify them ? For to prove such an inefficacy, i*- must be admitted, is the general object of the present liscourse. The fact is, that such state- ment would prove too much. It would show that grace is wanting in efficacy, as well as the law ; for the (Christian, being a subject of grace, and still keeping up such a contest, one might, of course, be tempted to say : * It appears, then, that grace is no more competent than law, to subdue sin and sanctify the heart.' And indeed, why might he not say this, if the ground of those who construe all this of the regenerate man be correct] For what is the real state of the whole matter as represented by the apostle 1 It is, that in every contest here between the flesh and the spiri*) (the moral man), the foi'mer comes off victorious. And C'Ant\i\^hQ'3i regenerate state 1 Is this the 'victory which is of God, and overcometh the world ?' * He that is born of God sinneth not ;* those that love his law * do no iniquity ;' he that loveth Christ, * keepeth his commandments ;' i. e., a habitual and voluntary offender such an one is not; he s;ives not himself up to any course of sin ; it is his habitual study and effort to M 14 Rubilue his passions, and obey the ccmman Imonts of (xod. But what of all this is there, in the case which the apostle represents in vii. 14 — 25 I Read now chap- ter viii 1 — ^17, and then ask : Is the man described in vii. 14 — 25, who yields in every instance to the assault of his ])assions, and suffers them continually to triumph over law, conscience, and every other consideration, such a man or the same man as is described in viii. 1 — 17? In this latter passi^^e the man is described, ' who walks not after the iL sh, but af.er the Spirit.' Can this, then, be the same man who does walk after thf^^ flesh, and always does this, even when the voice of God and conscitnice is thundering in his ears, and his own internal moral natuio is vv;ii ninic him against the course he pursues? Imposiibl^. Light and dark- ness are not more diverse than .hese two cases. Com. on Romans, pp. 324, 325. The last objection 1 will notice is this, that the niore persons become advanced in Chrisciin experi- ence, the more sinful do thev i^'e-^1 themselves to be. In reply, it may be remarked, that theories and usas'es have had much to do in moulding: the ex- ])ressions which good men have rnployed in speaking of their spiritual state. Besides, it is admitfed, that the more Christians advance, the keener is their spiritual discernment. What would be done with an unreproving conscience at one time, would be sia if committed under more light and grace. The ripest saint will feel that he has no meiit, no goodnes? of his own — that regar ling himself aloii) and his past life, he must abase hims -If as in the dust, and that all his sufheiency is of Christ. P.iyson, for ;,example, while contemplating his own unworthiness and frailty, was leady to pronounce himself, like Paul, J the chief of sinners. Vet, speaking of his great blessing in Christ, he wrote as folio '.vs : 15 ^JTlPllLs of ^se which now chap- bed in vii. aulfc ot'his mph over n, such a . 1 — 17? Rtl, ' who it.' Can ai'tev thf^ voico of h and hia lul dcirk- ^s. Com. that the ex peri- 3 to be. ies and the ex- jjtiiriking 'd, that s theii* v^ith an si a if e ripest s of his life, he all his while y, was lief of iJhrist, '>a ♦ 'f < Wpvp T ^o H'^opf iho finriirftivt! language of Bunyan, I miijfht date this letter from the land of Beulah, of which I have been,ybr some weeks, a happy inhabitant. The celestial city is full in my view. Its glories beam upon nie, its breezes fan me, its odors are wafted to me, its sounds strike upon my ears, audits spirit is breathed into luy heart. Nothing sepaiates me from it but the river of death, which now appears but as an insignificant rill, that may be crossed at a single step, whenever God shall give permigsion. Ihe Sun of Righteousness has been gradually drawing nearer and neaier, appearing larger and blighter as he approached, and now He fills the whole hemisphere, pouring forth a fiood of glory, in which I seem to float like an insHct in the beafun of the sun.' At another time h<^. writes : ' Kejr.ice with me, for I have lost my will.' This was a state of sanctifi- cation, in which God can pieserve the soul not only ' some weeks,' but years. Sanctilication is n progressive work. Moral puiifica- tion, and the consecration of the heart to God, a!e indeed instantam»ous, being accovniilished in regrnera- tion. But triumph over besetments and temptations, subduing of the j)Owers to God, the development and maturing of the Christian graces, aie gradual. The believer Uiay be wholly consecrated to God, his will be in entire harmony with the Divine will, and he love God with ail his heart, vet his capacity is constantly expanding. Tl»e growth in grace, so far as we know, may continue forever. Great mistakes have been made respecting the way of attaining this blessing. Some seek it in a legil spirit, by their own efforts at self improvement, without looking to Christ, Self-denial, watchfulness, and per severing efforts to overcomes sin, aie essential ; but thcvse cannot be rendered withoat aid from Clirist. He who would attain the state of sanctification must. 16 4 ! 1. Have a deep conviction of its importance. He must feel that he ought to be wholly given up to God, and filled with His Spirit ; and that it is a great privilege to attain it. 2. He must believe it to be practically attainable. Unbelief paralizes the energies, and prevents success. If one does not believe that the exercise of perfect love is practicable to him, he will never attain it. 3. He must rely implicitly, entirely, and constantly on Christ. Tn every emergency he must resort to Him. Simple faith is the condition. All the spiritual bless- ings that believers receive from Christ, are bestowed on condition of faith in Him. Mark xi. 24 : * What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.' 1 Thess. iv, 3 : * This is the will of God, even your sanctification'. 1 John V. 14 r * This is the confidence that we have m him, that if we ask any thing according to his will, he heareth us.' This faith is not an inoperative principle, but H voluntary yieldinsf of all to Christ, to obey all His requirements. The evidences are the fruits brought forth in a holy heart and life — strict integrity, active piety, disinterested devotion to the cause of Christ. This is eminently a practical doctrine. Sanctification is not an emotion of the pensibility. It is nothing less than the consecration of our all to the service of God — our entire faculties, mental and physical — our time, property, influence, all. This doctrine has been grossly misrepresented, even by some of its professed advocates. It is really the gospel, applied to the living realities of life. Sanctitication is a high privilege. To love God with all the heart, to be in intimate union with Christ, and communion with the Holy Spirit, to have our wills in sweet submission to the Divine will, to live in o] ti 01 v| ll 1. -if 17 ice. Ke to God, a great ''"Dable. success. feet love stantJy o Him. J bless- »wed on 'What bat ye i>. 3 ; nation', ave in i'i, h63 ncipie, ^e> all fruits 'gntjr, ise of afcion ? less ime, Jsslv Hes. s or ith ind in in obeJJence to the s:jo^p'\ iii the exorcise of faith, abonndini( in the Christian graces, and brii)ging forth the fi nits of righteousness, U to he in a truly happy and blessed stnte. Though we are all poor and unworthy of ourselves, yet through the merits of Christ, and tho blessirg^ of His giace, it is the high privilege of the least of His disciples, ai;d o;'all, to obtain and retain this reat and inestimable b!es ,ing. g REMARKS CONTINUED. Now the last General Conference held at Carleton, >St. John, Oct. 1886, adopted a certain ^^Deliverance and recommendations made by the Executive of (ireneral Conference " in i^ecfard to Sanctilication, which have been given to the public through the "Religious Intelligencer and which we give below in full. But we wish to remark here that this " Deliverance' was not by any means adopted unanimously, as the vote stood, 47 to 23. Also, — we understand tliat the Executive themselves were not unanimously agreed in all the phraseology used in this " Deliverance " 18 U 'BELiVERAf^GS AfiD RiEG0ff?r^rK3ATSCJ^S MMIl BY THE li: Adopted hi/ Conference Oct. 188G, ^/(f.6' 6v;^6' beui'j 47 ^> 23. D11.A11 Brethren : It muafc be upparent to all who know anytliing of the Avorkings of our denoiQinational affairs, that, for several years past, an unpleasant si)irit of discord and division over doctrinal views, has distuibed our har- mony, so that many of the burden-bearers, and most devoted of our ministers and laymen, feel anxiously concerning; tlie ])eace of onr beloved Zion. Never before had the denomination any such doctrinal dis- turbance. Our fathers, who ])lanted and nourished our Churcht3S amid many tears and hardships, saw eye to eye, and taught the same things, especially in refer- ence to the doctrine of Sanctitioation. Never, until the introduction of what to us is new and strange teaching on this dogma, had we even the slightest difference concerning it. But since tlie presentation of the teachina" of ' entire instantaneous Sanctitication,' dis- cord, strife and division have followed in several localities, so that Churches have been weakened, and rendered almost })Ower]ess for good. Our Conferences have been diviled in spirit,. and at times have assumed unpleasant appearances. On reviewing this whole matter carefully and prayer- fully, the ]<]xecutive of tliis Conference feel that it is highly important, if it be possible, to have our former doctrinal union restored, so that we may live together in brollunlv love, and teach the same t?nets. We also feel qnito as rstrnjirjly that each denomination of Christians should make clear, and maintain, its dis- tinctive doctrines. While we do not ask our brethren, i 19 TH^ 3. ngor ■, ibr and ii ac- tios fc risly ever 5'Jied eve )fer- the lin^nr nee the [iis- ral nd 3es sd r- is 'r Q o f who huvG fiillcn in witli the now teaching oa this sub- ject, to sacrifico their ccjuscienliuus views of truth, yot wc (\o tliiuk it' is iDconsistont for thorn to teacli for Free baptist doctrine, that wliich is not Fri;e ixv[>tivSt doctrine, and wlmt the (h^noiainatio]! distinctly st:ited by Kesohition of rieneial Conferenca, two years ago, is not the beliof and views of the dcnoniinat on. While wc here say nothing against persons pi'onml. atiiig iLcir o^vn views at their own e.\:|)ense, wc, do say, lliat we Consider it wrong, and a wrong that thi» Conference fshould not loULjcr endure, to have tdU'dit at the lI 'O th( tf the d( o d, Lenonii nation, trines that are hostile to those hehl, and always taught by us. if the brethren adopting those views regard them as of such suprcnne importance, and feel that they must promulgate them, we think that, to be honest and consistent, they should do so at their own expense, and in the'r own name, nut using the machinery of the'de- nomi nation to its injury, or for the overthrow of doctrines, for the promulgation of which the donomina- tion doctrinally exists. The dogma of * entire instan- taneous Sanctification,' and the taking out of man the * uld inbred,' as it is called, is not a doctrine believed or taught by the Iree ('hristian Dapiists, and surely no man should Dersist in saddling the denomination Avith believing what it does not believe, or with tuachincc what it do:\s not teach. Kverv man should be iust where his belief and sympathies place him, ^nd be Just what hi-! doctrinal views make him. If ho bo a Free P>a[)tist, let him as such leach Free ]]a]itist views. This (conference m 188:1:, by Resolution .")8 of th;it year's session, distinctly said : ^ Iiesolve'l, That th'3 doctrine of Sanctiih:ation, as taught by some of oir brethren of lat^^,' is not in accord- ance with the view held and taught b}^ this denomination.^ ti^'S ?l >' .; »I 20 This Resolution stands as the denomination's declara- tion. To be consistent we cannot teach what we say by vote and resolution wo do not believe. In the repoit of a Committee, appointed by the Second District Meetin.% found on page 22 and 23 of last year's Minutes, are statements of belief, made by brethren who hold to the new phase of this doctrine, and which go uncontradicted as the views of all those who believe in entire instantaneous Sanctiticatiou. They are as follows : * (1). That Entire Sanctih'cation is a separate and dis- tinct work from Justification.' This we do not believe. We believe that Justification and Sanctification may be distiuguished, but that they cannot be separated. No man can be jnstified and be destitute of the elements and beginuings of Sanctification. The two cannot be separated without doing violence to the truth of God. Just fication is a legal term, and has to do with the guilty past and the soul's standing before God. The justified man is acquitted from every charge, and stands righteous before God. He has * peace with God through our Lord Jesus Christ.' To him * there is now no con- demnation.' Sanctification, on the other hand, relates to the condition, ]ife, walk, experience, and the like, of the justified soul. By it the believer is led progressively to an increasing knowledge of God, and a more perfect conformity to the Divine will. When the sinner is justified, he is pardoned. His state of hostility to God is changed to a state of reconciliation. Justification ahvays includes a change of the moral state, and has the iloments of Sanctification. ' (2). That one may grow in Justification and also" in 1' -^ire Sanctification, but one cannot grow from Justifi- tion to Entire Sanctification.' if b;v this is meant that the justified soul may grow^ in grace - all the graces, Sanctification included — the do- the |3 of by ;iiie, lose df&. ■fr. •2) nomination does believe it. But if hy it is meant that the s^ul grows more justified, we do not believe it. Justific'ition is an act of God toward the sinner, and is perfect at once. It admits of no degrees, and can never be adi His Son. Second, in the life of our Lord Himself, and third, in the prayers of the xlpostles. The ')'! 1 .i", ' ■ - suul can novor attain to its own i Idx] by ouo who has a Scriptmal idoul, b 'canso, as the uoul advances, liis ideal ih d iiso auvanoes. Itis stanchird of })racr,ic'ai iKdinoss lisn;? higher and hi^liei', but his ideal of p^n't'ection will always he. in advance of his atlaininpnis. lie never c;iii bee )ni selt'eoniplaeent. The I'n 1 1 aspirationn (»f iiis soul will never be realized in tliis life. Much stress hasi been laid up )n the |)rayer of the ap jstle Paul for the Thessalonian Church : ' And the very God of peace sanctify you wholly.' It is claimed that this teaches entile Sanctilication as an earthly exporience. Es this not a praycir to be answered in the future, at the coming of the Lord Jesus (.'hrist, when thi; Ojdf/, as well as soul and spirit, will be blameless? The A[)ostie did not, teach by this prissage, ncr by aiiy other passa^^e, that he w,is, or that any other man was ever wiiolly sanctilied in this life. Thi-; was his ])rriy(n' tor the Church at Thcssalonica. Who wi'I siy that that prayer u'm.s answered in the earthly lives of those people, or that any member of that Church was wholly sanctified on earth? It Ims bm^n reDPatedlv sta'ed, and 'tlio'a^ht to be j>ositively conclusive, that noihin'jf in tlie Bible t-"aches mt-n to pi-av for t\nvtliini>' thrjt is beyond the possibility of earthly exp'^rieuce. Lfit us not for^^et tliat our Lord positively taught H"s disciples to j)ray ' T.'iy will be done inearth as it is in l)*^iven.' 'Millions h:ive otlerei] this prayer, and yet no man v*'ill pretend to say that (lod's will ever has b^^en, or is now being done m earth as it is in heaven. Doi\s it follow th;it it was wrong to pmy a« our Lord taught liis dis';i[)le!B to pri'v ? Does not our Lord's ptayer set forth the ideal Chiistianity ^ And v.^iJl not -both these pj-jiyers have their tullilment in the future? Surely th(\y are not present expediences, ^k^v .there is a constant • reach- in-.^ forth.' Entire Sancti(icati0Ti belotig.i to the heavenly state. Just before his departure the j^roat Apostle as a deal will over f his has the eace chfts this lug 23 Paul Kaifl he had not yet ' alieady utlaliied,' neither am 1 ' aliondy perft ct.' Your l^]xecntive wisli to express theif deep regrets over this doctrinal trouhle, and, with sincere desires t:o prevent further disunion, and Imping to restore, in whole or in })art, the union of former days, make the following recommendations : 1. Resolved, That the Ministers of this Conference who have changed their views and teachings on tlie doctrine of Sanctillcation from those held and tauj^ht by the denomination, and all who believe in 'entiro instantaneous Sanctification,' as it kas l)epn tauijlit amongst us by some of late, be afTectionately requested to prayerfully re-consider the whole question, with a riew to returning to the belief of the denomination, and the restoration of doctrinal harmony. 2. Iief^olved, That this Confejence cannot ordain any man holding the views on Sanctification condemned in this paper. 3. JiesolvG'Jf That this Conference cannot license to preach any man holding such views. 4. Besohed, That this Conference recommend the District Meetings of the denomination not to grant licenses to any persons holding these views. 5. Resolved, That the Conference reqn(\sts the Chu'ches of the denomination not to license to [)reacli any man holding said views. 6. Resolved, That the Conference recommend all the Churches not to elect any person holding these views to any office in their respective Chnrehes, nor toajipoint any of them Truste^^s of Church Pi-operty. 7. Resolved, That the Recordinc Secretary nctifv the District Meetinifs and Chhrche*. through th^^ir (jlerks, of this decision. Respectfully siibmittrd. Oct. 12, 188G. C. A. IIAIITI/KV, C/n0Jr/it(in vf Ey.exntlc^, 24 THE ''DELIVFRANCE" AND BUTLER COMPARED. We now tlesii'C to oomp.ire iAs fj^achin 2G wlio do sill, niid (lie pricilcyfi i\\n\ f/w Ay ;iro SL't forth of tliftir etUirc Sjinctiticaticn." Tn proof of tin; doctriiu^ of oiHrr .srnr-fificafioit wo reiiiJirk : — 1. The nior.'il law roqiiires por-foct obcdioncc. 2. The (Jospel is no less strict in its reciuireinents. (»od thei'cfore lecjuires anfirr. conformity to jfiin. He requires us to ce/iso from sin and to love Him with all tlie heart. This then with His <^'F'aee we a)"e able to do. 3. The passages of 8ci'ij)ture which teach this aj'e too numerous and familiar to l)e cited. 4. Clod lias made provision for mitire deli vpra)iC(\ from M7/, and sanctitication to Himsidf. If, then, any are not ivJiolJy sancfijied it is not for want of a gi'acious and ample provision for that purpose. 5. God has promised sanctitication : 1 Thess. v. 23, 24, etc. : '' Tlie very God of peace Hatictify you ivholUj^^ etc. 6. The soul must l)e eiitirely free from sin, before it can enter heaven, etc. The Sciiptures nowhere teach that the work of entire sanctitication is limited to the article of death. It is folly to suppose that a moral work, conditioned on the exercise offaifJi^ can never bo accomplished except amid the convulsions of the dying liour, and when, as is often the case, the individual is bereft of reason, etc. All the preceding points do not refer to some? indrfnite period in the remote futvr'', but all relate to the PRESENT. The Scriptures never encourage procras- tinntion. " NO W is the accepted time," etc. Hence the reader can see that even if the *' Deliver- ance" does not teach that '' Entire Sanctitication" is for //^?.S' life I^>utler does most emphatically teach it and says that it is the privileye and duty of the reyenerccted to be entirely or\Jtolly sanctified in this life. Let us not fofgot it. Tvender, it is yn'nr " piivdege and duty." S Ii7 IC! k) n } A^^'iiii : Tho '' Dolivenuico" says--" Mmtli stross lijis Immmi lni(i iij>oii the ]>niy('i* of t!i<> A)»()s(le l*aii! tor tlH5 Tlicssaluniaii Cluiich : ' Aiul tin; very God ol' pcaco sanctity you wholly.' Is tliis not ;i prayer lo \m ansvvcncd in the future at the coming of tht; Loi'd Josus Christ?" etc. J5ut Buth^r sjiys : — '' (^od has promised ^Saiictiflca- tion" ill this p/«//< /tures with the 30 Irist " Deliverance" of Conference (herein given) and we thethink you will be deeply pained to find how widely "Deliverance" departs from our old andformer Standard — Butler's Theology and the Bible — the faith of our Fathers. We who lovingly cherish these — so dear to every loyal Free Baptist, who, as far as we understand, believe and teach them, here express the hope that those of our brethren who have thought best to substi- tute another and different Standard, to prayerfully consider the position they have taken, with a view of clinging to our former Standard and our doctrinal harmony. Signed in behalf of the brethren. WM. KINOHORN. ERRATA.-^-Page 29. Instead of " Tho.DoMverencc,*' i-ead ** Butler ' says. ve ly rd ur to d, lat iti- of lal CO *}