Entire Sanctification as a Distinct Experience Part one by D S Warner

Proof Of 2nd Work  BIBLE PROOFS OF THE  SECOND WORK OF GRACE  OR  Entire Sanctification as a Distinct Experience,  Subsequent to Justification, Established  by the United Testimony of Several  Hundred Texts,  INCLUDING A DESCRIPTION OF THE GREAT HOLINESS CRISIS OF  THE PRESENT AGE BY THE PROPHETS.  BY  ELDER D. S. WARNER  "Yet shew I unto you a more excellent way." 1 Corinthians 12:31.  "And it shall be called The way of holiness."-Isaiah 35:8. CHAPTER 1      INTRODUCTORY REMARKS "After that the kindness and love of God our Savior appeared" unto me, in removing the veil of ignorance and deep prejudice from my heart; enabling me to see and appropriate Christ as my sanctification, all the longing of my heart seemed to center in a desire that all God' dear children should enter this "valley of blessing so sweet."  I wondered that we should have tarried so long in the "first tabernacle," when, but a thin veil, and that rent by the death of Christ, separated between us and the "holiest of all:" where the glory of God forever dwells, even that glory which Christ has given to the church "that they may be one." (John 17:22)  I soon perceived that it was for want of someone to "give the trumpet       a certain sound," or set forth perfect holiness as the privilege of all Christians, attainable now, by a definite act of faith. In order to experience either justification or entire sanctification these blessings must be presented to the eye of faith as a definite object of pursuit.  Hence under the pall of formalism, where the change of heart is but vaguely and indefinitely taught, it is rarely experienced.  Hence, also, the great mass of the church, who have actually came out of spiritual Egypt, are yet with the murmuring host in the wilderness; battling with their inbred evil nature, because, under the generalizing preaching of the present day, no further application of the blood of Christ is pointed out to meet the deeply left want of perfect heart purity. And the great day of reckoning will disclose the solemn fact, that thousands have turned back to the double bondage of Egypt, and are now eternally lost, who, with definite teaching in the way of holiness, would have been washed in the Redeemer's blood, had their "fruit unto holiness, and the end everlasting life."  The church is God's appointed means of saving the world. But perfect holiness is her normal condition. And holiness is only attained by a definite grasp of faith, and it cannot be thus appropriated until presented to the mind in a definite form.  Having, therefore, a clear conviction, that upon the preaching, and testimony of entire sanctification, as a distinct experience, subsequent to justification, more than upon all else besides, depends the salvation of immortal souls, the safety of converts, the purity and consequent power, peace and prosperity of the church, and the glory of God: and perceiving that this "second grace" is the ultimate end of Christ's death, and the great burthen of the apostolic ministry: I was constrained to dedicate, for ever unto the Lord, all the energies of my being, for the promotion of this great salvation.  The ordinary indefinite way of preaching holiness never leads to its blessed fruition, nor provokes opposition. But, I soon discovered that the old adversary "the accuser of the brethren" regards this definite work as entirely ignoring the compromise into which he has so generally seduced the church. Therefore his wrath is greatly stirred against all who hold up this pure light, so fatal to his kingdom of darkness.  "But, having obtained help of God, I continued unto this day, witnessing both to small and great, saying none other things, than those which Moses and the prophets did say," "that the blood of Christ God's Son cleanseth us from all sin."  To assist in removing the false and extravagant notions, respecting the holiness work, with which satan has so generally prepossessed the minds of the people; I was induced to write these pages, knowing that this most blessed theme can never be exhausted; besides each writer having a circle of friends, who are most apt to procure and read his productions, it is quite probable that this work may find its way into the hands of some who would not be reached by any of the excellent works on the subject.  A mingled feeling of gratitude to God, and love for all his dear children; a clear conviction of duty, and yet a deep sense of self insufficiency, has humbled the writer before the Lord in prayer for the "wisdom that cometh from above," even the "Spirit of truth;" to aid in this vindication the perfect "salvation that is in Christ Jesus."  I have not written, particularly, for those who already dwell in the Canaan of perfect love. They have an experience that fully satisfies them; an experience that is better than all theory, and excludes every shadow of doubt. For a soul in which the Holy Ghost bears definite witness to either pardon or perfect purity, needs no super-added testimony; in fact, cannot receive additional evidence, for Infinity cannot be supplemented. The concurring testimony of all the angels in heaven could add nothing to the certainty of that which God, but the Holy Spirit, had clearly spoken to our spiritual consciousness.  Neither do I presume to convince such who are not anxious to know the full extent of purifying grace; but are satisfied to continue in their       "filthiness of the flesh and spirit.: The proud and self righteous Jews did not receive the "speech" of Jesus, because, as he says, "ye cannot hear my words." (John 8:43) No more can we expect to show sensual, worldly and self-willed professors the pure and sublime way of holiness; for, as Job hath said, "it is a path which the vulture's eye hath not seen." I may not be able, therefore, to prove the "high" and "more excellent way" to those whose sympathies with indwelling sin, incline them not to  walk therein.  But for all those, I have written, "The humble, they shall hear thereof       and be glad." "The willing and obedient shall eat the good of the land." Yea, "blessed are they who hunger and thirst after righteousness: for they shall be filled." Such are anxious to love God with a pure heart fervently. They have made no compromise with inbred Canaanites: but wish the extermination of every evil from the heart. Hence they are willing to receive the most humiliating and sin killing truth. They not only suffer the loss of "right eye" and "right hand," but for Christ's sake, freely bring the "old man" to the cross, that the whole body of sin might be destroyed.  Dear reader, if with this class, you have come to Jordan's brink, fear not to "launch away"-yes, away from self, the world and unbelief; step forth upon the promises of God: how can they fail? Cannot Omnipotence sustain his word? O tarry not my brother, seize upon the present moment and launch away into the ocean of redeeming love: remember, it is perfectly safe to be swallowed up and lost in God.  There are others for whom I cherish a hope of benefiting by these leaves. A numerous class of undoubted piety and commendable zeal, but who are laboring under deep, though honest, prejudices against the second work of grace. For all such I have indeed special sympathy. Having myself stood in your rank, dear brethren, it is but natural that I should long to see you enter the hallowed rest of faith.  It is true, beloved, that we may have seen and heard many things of this way which, viewed from our stand point, had the effect of hiding from our eyes the "beauty of holiness:" but true holiness does not always exist under its assumed garb. We have, however, greatly erred in presuming to measure the ocean of God's love and abounding grace, with the plummet of man's weakness and ignorance. It is a beautify thought, that "Christ has gone to heaven to represent His disciples before the Father and holy angels, while the church is left here to represent Christ to the world." This, we believe to be the duty and exalted privilege of the church. Nevertheless, to secure the utmost safety of our souls, Jesus says to each individual "follow thou me;" if you wish a model of perfect humanity, "learn of me;" study my character, "I am meek and lowly of heart."  O my brother, my sister, self interest requires that you now drop every body else, out of this account, and, for the present, lay aside all theory and stand up thyself alone by the side of our Elder Brother and his holy word; and tell me, does your experience measure up thereto?  Are you "free from sin," "righteous even as he is righteous?" You claim the Christian's hope, founded upon the knowledge of pardon and adoption. That is glorious, but he that already "hath this hope in him purifieth himself even as He is pure." Have you done this? No. You do not profess this? Then come to the fountain at once. A want is discovered in your heart: "In Christ all fullness dwells," and "He is able also to save them to the uttermost, that come unto God by Him." Do you say that you have not light enough upon this work to seek it? For this you need not delay, for Christ who is our "sanctification" is also the "light." Therefore in seeking the former, you obtain the latter also. Neither can you otherwise receive it. As you need not take a lantern to see the sun rise, so the experience of entire sanctification brings its own glorious light into the soul. Therefore, beloved, throw away the faint deceptive light of thy own wisdom; steadfastly fix your eyes upon the point from whence emanates the "true light," even "the light of the world." Now walk right out through the darkness of thy remaining sin and unbelief, and soon thou shat see "the Son of Righteousness arise with healing in his wings." The glorious morn of a new day now breaks in upon thy tranquil soul. And if you continue To walk in heaven's own light,  Above the world and sin,  With heart made pure and garments white,  And Christ enthroned within:  then "thy sun shall no more go down,  neither shall thy moon withdraw itself:  for the Lord shall be unto thee an everlasting light,  and thy God thy glory."  This work, having commenced two years ago, was mostly written in spare hours, during evangelistic labors. My heart is filled with humble gratitude to God for the inestimable blessing these labors have proved to me. Having but a short time before experienced the grace of a pure heart: in the prayerful investigation of the holy Bible, under the clear light of the "anointing that abideth and teacheth of all things;" my soul has been continually surprised and feasted with new beauties, and blessed unfoldings of Divine truth. When the fully sanctified looks into the luminous heavens of Divine revelation through the all searching telescope of the Holy Ghost, many texts that before seemed dim and of doubtful application to purifying grace, are raised to their true magnitude of absolute authority. And, where, to the unanointed eyes all was vague and dark, now one beautiful blazing constellation of Bible truth after another appears in view, until the adoring soul sees no end to the Divine evidences of the higher perfecting grace, save the end of revelation itself: and even there the Spirit takes up the eternal theme and writes it all over the soul, on the tablet of the heart and every fiber of our being: on all the "merchandise" of the saints: yea upon all the universe of God's creation and every surrounding object, even "upon the bells of the horses shall there be HOLINESS UNTO THE LORD." Amen.  In the name of Jesus Christ, I now send forth these pages into the world, with fervent prayer to the "God of all grace," that His Spirit, which so much assisted in their preparation, will make them effectual in helping many precious souls into that "holiness without which no man shall see the Lord."  We have thought it best to write out most of the Scriptures used, to avoid the trouble of referring to the Book.  Endeavoring to adhere closely to the Word, and the object before us, some repititions have been unavoidable. May even these be blessed to the hungry soul, who often needs line upon line, and especially promise upon promise.  I do not collect this multitude of proof texts because I think them necessary to establish the point. One clear, unequivocal passage of       Scripture is sufficient to establish any doctrine; and such are the most of them that are herein cited. But, so deep and strong are the prejudices of some that they will never yield their all to God, until they are overwhelmed with the fact, that this deeper rest of the soul in God is the cardinal and all pervading truth of the Bible. Besides, we think the work will aid holiness teachers and all who are in the light of full salvation, by presenting, in a classified form, most of the Scripture on the subject.  All literary defects, we hope, will be passed in the spirit of Christian       charity. We have written in the fear of the Lord: yea, in the very presence of God' with holy reverence for His word, and, I trust, a due       regard to the account we must give to God for the use we have made of it. Nevertheless we may have written error, which the kind reader will please attribute to an imperfect judgment, the common lot of all men in the present life.  With a sweet, and peaceful assurance that, in my limited ability, I have done the will of my Heavenly Father: I leave all the results with Him, who discerns the intentions of every heart, and can make even the weak and imperfect things of his children to praise Him.  The things of Christ the Spirit takes,  And to our heart reveals,  Our bodies He His temple makes,  And our redemption seals.  Almighty Spirit! Visit thus,  Our hearts, and guide our ways,  Pour down thy quickening grace on us,  And tune our lips to praise. CHAPTER 2      CHRISTIAN PERFECTION AND HOLINESS THE SAME These terms, it is generally believed and taught, represent the same moral state. Let us endeavor to find their Scriptural meaning. Perfection is from katartizo and teleios in the Greek. The first of these terms is defined, by our standard lexicons of the New Testament as follows: "To make perfect," "to put fully in order," "to make complete," "to furnish fully," "to refit and repair." This word is applied to Christian perfection in the following Scriptures: Luke 6:40; 2 Corinthians 13:9-11; Ephesians 4:12; 1 Thessalonians 3:10; Hebrews 13:21; 1 Peter 5:10.  "Teleios" is defined by "perfect, finished, complete, entire, without spot or blemish." "Teleios" is used to represent the advanced Christian state in the following instances: Matthew 5:48 and 19:21; 1 Corinthians 2:6; 2 Corinthians 7:1; Galatians 3:3; Philippians 3:15; Colossians 1:28, 3:14 and 4:12; Hebrews 6:1; 1 John 2:5 and 4:17-18.  From the foregoing definitions and Scriptures, it is clearly seen that       perfection, as applied to redeemed souls, denotes the complete moral restoration of man from the effects of the fall. Not physical, or mental restoration, for that will not be until the resurrection; but, as David says, "He restoreth my soul." Restore means to bring back to       its original condition. And as the fall of man effaced the image of God from the soul, and sent a current of depravity down through the entire race, the perfect restoration of the soul must, necessarily, reinstate its former purity, and Divine likeness.  Christian perfection is, therefore, in kind and not degree. In other words, it is the perfection of our moral nature, and not the development or full growth of our powers. This position is well established in Hebrews 10:14-15. "For by one offering he (Christ) hath perfected forever them that are sanctified: whereof the Holy Ghost also is a witness unto us." The state of perfection, we are here told, is entered by the work of sanctification. And we read that Christ sanctifies the people with his own blood. (Hebrews 13:12) And the "blood of Christ cleanseth us from all sin." 1 John 1:7. Hence perfection is the state of being free from sin.  Observe, that when Paul tells us that Christ has forever perfected them that are sanctified, he immediately adds, "whereof," (of which perfection) "the Holy Ghost is also a witness unto us.  Surely no one ever yet received the testimony of God's Spirit that he was perfect in degree; or had reached the summit of Christian growth, beyond which he could never become more wise, strong or fruitful. But thousands have received the Spirit's witness to perfect heart purity. It is generally believed that our moral and mental powers are susceptible of endless development.  But the Bible teaches a perfection, in this life, that can never be improved upon: "He hat perfected forever them that are sanctified." Perfection, then, as attainable in this life, is confined to man's purity       and what is necessarily therein included. Consistent with the Bible and universal experience, it cannot be otherwise defined. While our physical and mental defects remain until the resurrection, our moral nature, alone is susceptible of perfection now, and that only in quality, leaving all the powers of the soul free to enlarge in magnitude. Being "made free from sin" and "renewed in the image of God," as first created, the soul cannot become more pure, and, is therefore "perfected forever." (2 Corinthians 3:18; Ephesians 4:23-24 and 5:26-27; Colossians 3:10)  Many stagger at the term perfection. They are forced to admit, that it is promised and enjoined in the Bible: reorganized in ancient saints: and, in the plenitude of gospel grace, provided for all believers. Yet, as if to come short of the Divine will and profess less than the Bible standard, were a mark of true piety and meekness, they shrink from the thought of being made perfect in this life, is from blasphemy. There is no reason for this. Our kind, heavenly Father has placed nothing in his word to thus terrify his children: nothing, indeed but what we should blush to come short of. All this reproach so generally attached to a profession of perfection, grows out of the extravagant notions of what it is. But there certainly can be nothing wrong in receiving and professing this grace in its Bible sense.  How, then, does the "more sure word" define it? In Luke 6:40, we have this answer. "Every one that is perfect shall be as the Master." Christ commands us to be "perfect even as our Father which is in heaven is perfect." (Matthew 5:48)  But to be like God and Christ in every respect would make us equally gods, and is, therefore impossible: hence we turn to the word again and ask, in what particular points of Divine resemblance does our perfection consist? "Thus saith the Lord," in answer.  1. It is in purity. "He that hath this hope in him, purifieth himself as He is pure."  2. In holiness. "Having these promises dearly beloved let us cleanse       ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God."  "That we might be partakers of His holiness." (2 Corinthians 7:1; Hebrews 12:10)  3. It is perfection in love. "Herein is our love made perfect that we may have boldness in the day of judgment, for as He is so are we in this world." (1 John 4:17)  Peter represents our perfection as "partaking of the Divine nature. As "God is love"-is perfectly pure and holy-the latter includes the other three elements.  I would add, that Christian perfection is a work divinely wrought in the heart. In enjoining this higher grace upon such as had not yet attained it, in the Ephesian church, Paul tells them to "put off the old man . . . and put on the new man which, after God, is created in       righteousness and true holiness." (Ephesians 2:24) The "old man" evidently means the old fallen nature, or inherited depravity, the new man, the pure "Divine nature," which, we are told, is "created after God." Now, creative power belongs to God alone, hence this new nature is the work of the Lord. The Hebrew Christians, after they had "come to Mount Zion the city of the living God, the Church of the First Born," received orders to "go on to perfection." (Hebrews 6:1) Sanctification was designated as the point of its attainment. (Hebrews 10:14) And, at the close of the epistle, the Apostle offers this prayer for these brethren. "Now the God of peace, that brought again from the dead, our Lord Jesus: that great Shepherd of the sheep, through the blood of the everlasting covenant make you perfect." This is conclusive. Perfection, as well as regeneration is the work of God.  Thus we have briefly shown that perfection is a doctrine of the Bible and the privilege of every child of God. That it is perfection in kind and not degree: that it consists in the soul's likeness to God in purity, holiness, and unmixed or perfect love; and that it is God' prerogative to make us perfect.  I now proceed to examine the terms,  HOLINESS AND SANCTIFICATION.  We take up these words conjointly, because they are both derived from "hagios" in the Greek, and consequently mean the same thing.       Both words are uniformly rendered heiligung in the German version.  The word "agios," in its several forms, occurs about two hundred and eighty-five times in the New Testament. It is rendered sanctify, twenty-six times; sanctification, five times; saints, sixty-six times; hallowed, twice; holy, holiness and holily, one hundred and eighty-six times.  Robinson's Lexicon of the New Testament defines it this:  "Hagious."-1st, "pure, clean; 2nd, consecrated, sacred, holy; set apart from a common to a sacred use: belonging to God."  "Hagiasmos."-"sanctification, purity of heart and life; holiness."  "Hagiotes."-"purity, holiness."  Smith and Barnum's Dictionary of the Bible defines sanctification, "properly a making holy, or a state of being holy; to make clean or holy; to set apart as sacred, to regard as holy."  Joseph Angus, D.D., in Bible Hand Book, page 172. Gives the following:  The idea of holiness, for which, in its Christian sense the heathen have no word, was suggested to the Jews by means of a special institution. All animals common to Palestine were divided into clean and unclean. From the clean one was chosen, without spot or blemish; a peculiar tribe selected from the other tribes was appointed to present it; the offering being first washed with clean water, and the priest himself undergoing a similar ablution. Neither the priest nor any of the people nor the victim however, was deemed sufficiently holy to come into the Divine presence, but the offering was made without the holy place. The idea of the infinite purity of God, was this suggested to the mid of observers, and holiness in things created came to mean, under the law, purification for sacred uses, and under the Gospel, freedom from sin and the possession, by spiritual intelligences of the Divine nature.  Holiness, in the Gospel is understood by this biblical scholar to mean, freedom from sin, and the possession of the Divine nature.  George Campbell, of Scotland, translator of the four Gospels says:  In regard to the word "hagios," its primitive significance appears to have been clean, fist in the literal sense as denoting free from all filth, dirt, or nastiness; second, as expressing what, according to the religious rituals was accounted clean . . . Again as things are made clean to prepare them for being used (and the more important the use, the more carefully they are cleansed), the term has been adopted to denote, thirdly, prepared, fitted, destined for a particular purpose. Fourthly, and more specially consecrated or devoted to a religious use. Fifthly, to honor, to reverence, to hallow. Sixthly, and lastly, as outward and corporeal cleanness has, in all ages, and languages, been considered as an apt metaphor, for moral purity, it denotes guiltless, irreproachable; which is, at present, among Christians, the most common acceptation of the word.  This learned Presbyterian agrees with the preceding writers, in making hagios, primarily denote purity. Speaking of holiness in another place he says, "The exhortations to holiness in the New Testament are evidently to be understood of MORAL PURITY, and of that only."  James McKnight, also of Scotland, a pious, learned translator of the New Testament epistles, defines as follows:  Holy primarily signifies that which is clean, or free from defilement. (Deuteronomy 23:14) "Therefore shall thy camp be holy, that He see       no unclean thing."  Holy and holiness often denote moral purity.  To sanctify, to make holy, to hallow; in the writing of the Hebrews, signifies, to cleanse a thing from those defilements which render it unfit for sacred use.  John Winebrenner defines "sanctification, a perfect conformity of heart and life to the will of God."  Webster's Unabridged Dictionary defines "sanctification: 1st, the act of sanctifying or making holy; or the state of being sanctified or made holy; the act of God's grace by which men are purified, or alienated from sin and the world, and exalted to supreme love to God; also the state of being thus purified or sanctified. 2nd, The act of consecrating or setting apart for a sacred purpose; consecration."  Holiness is therein defined about the same. The same author's High School Dictionary defines holiness by, "PURITY; FREEDOM FROM SIN; SANCTITY; PIETY."  Authorities might be multiplied, but I deem it unnecessary. "To the law and testimony" of the Lord, we must appeal after all; and what is not thereby sustained must fail; no matter who is in its favor. I have selected the above human authorities as among the most competent, and of different religious beliefs. They all point to perfect purity; "supreme love to God," and Godlikeness, as the primary meaning of hagios, or sanctification; and this is the Scriptural meaning generally.  In the Old Testament it is sometimes used in the sense of consecration but when applied to men, more commonly denotes moral purity. That is New Testament meaning is freedom from sin; as Joseph Angus and George Campbell have both declared, is very evident. In 2 Corinthians 7:1, we read: "Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God."  This is clear; perfect holiness is the result of cleansing, hence is purity.  That every one of you should know how to possess his vessel in sanctification and honor. (1 Thessalonians 4:4.)  This denotes the state of purity in which all should keep themselves.  For God hath not called us unto uncleanness, but unto holiness. (1       Thessalonians 4:7.)  The Apostle here makes holiness the opposite to uncleanness, which, of course, is cleanness or purity.  The very God of peace sanctify you wholly: and I pray God your whole spirit, and soul and body be preserved blameless until the coming of our Lord Jesus Christ. (1 Thessalonians 5:23.)  The work of entire sanctification is here represented as imparting a blameless state, and the means of its constant preservation. Now, a       blameless state, in the sight of a holy God, must necessarily imply       absolute purity, or freedom from sin.  If a man, therefore, purge himself from these he shall be a vessel unto honor, sanctified, etc. (2 Timothy 2:21.)  Here again the sanctified state is secured by the purging or cleansing of the vessel, or member of God's "great house," the Church.  For if the blood of bulls and goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh; how much more shall the blood of Christ purge your conscience. (Hebrews 9:13.)  If the legal cleansing, as here stated, is typical of sanctification; then that which it is said to typify, i.e., our cleansing in the blood of Christ, is real sanctification. Or, in other words, Gospel sanctification is purification from all sin, "Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate." (Hebrews 13:12.)  These Scriptures are very conclusive, and well sustain the remark of George Campbell, that, "The exhortations to holiness in the New Testament are evidently to be understood of purity and of that only."  As an adjective, "holy" qualifies or points out the moral purity of heaven, angels and our Savior. Ninety-four times in the New Testament, it qualifies the Spirit of God, i.e., "Holy Spirit" (in the common version more generally Holy Ghost), and, when applied to the righteous, it necessarily ascribes to them the same moral quality.  But as He which hath called you is holy, so be ye holy in all manner of conversation: because, it is written, be ye holy, for I am holy. (1 Peter 1:15.)  The same world holy describes both the character of God, and the required purity of his children. And since our need of holiness is based upon the holiness of God, proclaimed in the same breath of inspiration, it were an utter confusion of language not to ascribe the same meaning to the work in both cases.  From the authorities quoted, and the testimony of inspiration, it must be clear, I think, to every candid mind that the perfect holiness, or entire sanctification required of us, is "purity of heart and life," "freedom from sin," "perfect in love," and holy in nature; or what is equivalent to all these, "partakers of the Divine nature.  I have been the more particular in fixing this point, because some have imagined that sanctification, when enjoined upon believers, only means consecration.  This view is anti-scriptural, and contrary to all human authority and experience.  I do not deny that "haggios," includes the idea of consecration.  1st, Because, in connection with faith it is our pat of the work, and an indispensable condition to the performance of the work, on the part of God.  2nd, Because sanctification is not purity in the abstract, but purification for Divine use.  Hence, we are told, that Christ "gave Himself for us that He might redeem us from all iniquity and purify unto Himself a peculiar people, zealous of good works." (Titus 2:14.)  Purification, it is here seen, includes consecrations; because we are thereby separated from sin and the world unto God. Because sanctification from sin is for the purpose of being set apart to the "Holy One," it is not at all unnatural that the word should sometimes be used in this secondary, or objective meaning.  This, however, does not interfere with the truth established by the foregoing Scriptures, that hagios-holy or sanctified-"in the Gospel denotes freedom from sin and the possession by intelligent beings of the Divine nature." This is the idea that the unbiased reading of God's Word almost universally fixes in the mind. How extremely absurd the position recently taken by some teachers that entire sanctification, as enjoined upon believers, simply denotes consecration, when the Bible clearly points it out, as a work which God must do in us; as something which Christ does for the "people with his own blood," as consisting in "cleansing from all filthiness of the flesh and spirit."  Some brethren with whom I am well acquainted, have always thus taught, until they came in contact with those who profess a personal realization of the blessed truth: when the enemy of their souls quickly turned them to advocate the above absurdity.  Growing into sanctification is a still more fatal delusion of Satan. Every newborn soul, sooner or later, discovers a great want in his heart; is embarrassed with a man-fearing spirit, and pained with the consciousness of evil tendencies within. They groan after purity, and wonder why their Heavenly Father seems to stint their soul so much.  These are now at "Kadesh-barnea"--the fartherest point which the Israelites reached in their direct route from Egypt to the land of Canaan. Here they get to see some of the fruit of the land of perfect       victory. Here, too, discouraging reports meet them; not of the land itself, for all admit that to be holy is a good thing. They see great giants-insurmountable difficulties in the way.  From the day of their conversion, grace had led them to hunger and pray for, and expect a better experience. A deeper work. A complete salvation from sin. But, having no Joshua to lead them into the desired rest of soul; and because, as ancient Israel said, "our brethren (the spies) discouraged us," they finally conclude that they must give up seeking a better experience, and become pure by growth.  Is it not astonishing that so many allow the devil to deceive them with such a self-evident delusion? To grow pure is a contradiction of terms. Growth is a process of addition-purification a subtraction-or a removal of all uncleanness.  Growth, in no instance, changes the nature of anything; it only increases its size, or degree; while cleansing is a process of diminishing. The first is natural and progressive, the second done at a stroke.  I hope, dear reader, you can see that the implanting of a new life and new nature, is one thing (done at regeneration); the removal of every obstruction and antagonism to that new nature another (accomplished by the blood of Christ in entire sanctification); and the growth of that plant still another thing.  The whole is analogous to the implanting of seed; the removal of all noxious seeds, roots and plants from the soil; and the growth of the plant. The fist and second are instantaneous works, produced by an extrinsic agent; the last a gradual and natural process commenced in the first state; but greatly accelerated by the work of purging away the old nature, or inbred sin.  The growth of the Christian graces will enable the believer to better control remaining depravity, but will never eject it from the heart.  A clear discrimination between purity and maturity is necessary for an intelligent approach to God, for the blessing of entire sanctification. Most persons, in the merely justified state, are much confused on these two points. They identify them, or think them always coetaneous; hence they imagine that Christian perfection, or entire sanctification, precludes further growth. That is equivalent to saying that the removal of all weeds from a field is identical with the maturity, or immediately terminates the growth of the grain. This is strange reasoning, yet thousands rashly oppose the blessed work of holiness through such absurd notions.  The perfection, or entire sanctification of the "New Testament is to be understood of moral purity, and that only."  Including, of course, all its concomitant blessings. It is instantaneously wrought in the soul of believers by the Holy Spirit.  O, love, thou bottomless abyss,  My sin is swallowed up in thee,  Covered is my unrighteousness,  Nor bitter root remains in me;  Perfect now in the life of God-  Saved! Yes saved in the cleansing blood. CHAPTER 3      ENTIRE SANCTIFICATION, IN THE ECONOMY OF GRACE,  IS A DISTINCT WORK SUBSEQUENT TO REGENERATION. THE FIRST DISCIPLES.  Before we proceed to the Scripture proofs of the above proposition, it is necessary to state just what we include in Regeneration.  We often hear it said that God does not do His work imperfectly.  This is all true. Regeneration is a complete work by itself; so also is entire sanctification. It is distinct from the former, and like it, must be entered into by experience, before it can be known.  Neither can be comprehended from a standpoint without, no more than a blind man can understand color, or a deaf man sounds.  Holiness writers and teachers, as far as my knowledge extends, uniformly hold up a sinless life, as the true test and Bible standard of regeneration. They all teach that regeneration includes the pardon of all past sins; the removal of guilt and condemnation; adoption into the family of God; the witness of the Spirit to pardon and sonship; spiritual life and a new, moral nature including all the Christian graces. And because this new principle of action is loyal to God and enthroned in the heart, "whosoever is born of God doth not commit sin."-1 John 3:9.  I know of no one who attributes more to regeneration that the above. Let every professor measure himself by this Divine rule, and then remember that entire sanctification is a distinct experience beyond this.  If all would do this, many, who oppose this "more excellent way," would remain silent, and humbly confess that they know nothing about the thing they so bitterly denounce; not even having the pre-requisite grace.  He who denies that there is a definite moral change to be experienced after conversion, simply publishes the fact that he never attained it himself; and stultifies himself as much in the minds of all who have, as he who denies the experience of pardon does, in the estimation of all who have that experience.  In either case, the person proves himself unqualified to testify, having no personal knowledge of the point in question.  As proof of the two distinct works of grace, I will commence with the first disciples of our Lord.  Recently, one of the many whose disturbed minds rush them into public print to oppose the special holiness work took the position that the disciples were not converted until Pentecost.  Another in the same paper, the Church Advocate-pronounced them both converted and sanctified.  Thus, each, in the estimation of the other, was driven to untenable, ground in order to obviate the second work. Bother are alike contrary to the Word of God.  The disciples of Christ were either regenerated, or were all yet in their sins. Which was it?  Did Christ, in his personal ministry, possess and exercise justifying       power?  "Jesus said to the sick of the palsy, 'Son, he of good cheer: thy sins are forgiven thee.'"  These words spake Christ, we are told, "that they might know that the Son of man hath power on earth to forgive sins. (Matthew 9:2-6)  Take another instance-Luke 7:39-50. No physical infirmity is ascribed to this woman, but "she was a sinner." Her strange conduct Christ attributed to her much lover of Him, for having pardoned her sin, "which were many." "And he said t the woman, "Thy faith hath saved thee, go in peace.'"  Now, if Christ pardoned, saved and spake peace to his poor sinner, why not to all that come unto Him. His invitation was to "all ye that labor and are heavy laden;" with the promise, "I will give you rest." He fulfilled that which was written of him, namely, "By his knowledge shall my righteous Servant justify many. (Isaiah 53:11)  If the disciples were not converted, then Christ ordained and sent sinners to preach the Gospel and command other sinners to repent. (Mark 3:14 and Matthew 10:16)  Strange that these sinners should be as sheep, and others as wolves.  Christ said to them (Matthew 10:20), "When they deliver you up, take no thought how or what ye shall speak, for it is not ye that speak, but the Spirit of your Father, which speaketh in you." Possessing the Divine Spirit: and God being their Father, is indubitable evidence that they were born of God.  Again, says Jesus, "Rejoice not that the spirits are subject unto you; but rather rejoice that your names are written in heaven." (Luke       10:20)  "And Jesus said unto them, "Verily I say unto you; that ye which have followed me in the regeneration; etc." (Matthew 19:28)  An attempt to wrest these Scriptures into harmony with the theory that the disciples were not regenerated, would only be a contradiction of Christ. Read John 17. Christ says that they had "received the Word" of God through Him, and "believed" that God had sent Him.  John testifies that "as many as (thus) received Him, to them gave he poser to become sons of God, even to them that believed on His name which were born . . .of God." (John 1:12-13)  Christ further testifies that "they are not of the world, even as I am not of the world." (John 17:16) "While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost." (John 17:12)  None of them were lost because Christ kept them all in their sins; if so be, that they were still unregenerated.  Christ's remark to Peter, "When thou are converted . . .etc." has been cited as proof that the conversion of the disciples was yet in the future. Let us read the Word: Luke 22:31-34: "Simon. Simon; behold Satan hath desired to have you, that he might sift you as wheat." Now, it Peter had not been translated from the kingdom of this world, there would be no occasion for this satanic wish; for then Satan actually had him.  Again. Would Satan desire to sift his own? "But I have prayed for thee that thy faith fail not." You see Peter had faith-was a believer. Neither did his faith fail; but his courage only. "And when thou art converted, strengthen thy brethren." Peter understood this as a prediction that the tempter would so assault him as to turn him from       Christ; and, more conscious of his attachment to Jesus than his own weakness, he thought it could not be.  He said unto him, "Lord, I am ready to go with Thee: both into prison, and to death."  But Christ, knowing the crisis that was so near, said, "I tell thee, Peter, the cock shall not crow this day, before that thou shalt deny that thou knowest me."  Thus, by reading the word, in its connection, all is made plain. Peter's conversion, here referred to, being based, by Christ, upon his fall, must relate to his restoration; which, doubtless, took place shortly afterward: for, we are told, he "went out and wept bitterly." (Verse 62)  Such always find pardon of the Lord. Hence, when Jesus appeared tot eh disciples, after His resurrection, though Peter was deeply humbled by the Lord' thrice repeated question, "Lovest thou me?" by which he was reminded of his thrice denying Him. Yet, with the assurance of a true child of God, he could appeal three times over to Jesus, whom he recognized as "knowing all things," saying, "Thou knowest that I love Thee." (John 21:15-17)  The word convert means to turn; and, though it is used to represent the sinner's turn from nature to grace, it is properly applied to Peter's turn of mind, when he had passed through the overwhelming temptation, and began to repent and seek pardon.  The Emphatic Diaglot and the Bible Union versions both render it thus: "When thou hast turned, strengthen thy brethren."  George Campbell renders it thus: "Do thou therefore, when thou has       recovered thyself, confirm thy brethren."  Recover means to re-gain, hence would not apply to one who had not been converted before.  The following is Doddridge's translation and paraphrase:  And let me now exhort thee, that when thou art returned from those wanderings into which I know thou wilt fall, to the paths of wisdom and duty, thou wouldst be sure to make it thine immediate care to strengthen thy brethren."  The New Testament record leaves no particle of doubt that the disciples of Christ were "born of God," or regenerated under his personal ministration. They even possessed a high degree of spirituality and faith. Read Luke 24:50-53.  And He led them as far as Bethany: and He lifted up His hands and blessed them. And it came to pass while He blessed them, He was parted from them and carried up into heaven.  And they worshipped Him, and returned to Jerusalem with great joy: and were continually in the temple praising and blessing God.  This does not look like a meeting of unconverted sinners.  If all Church members enjoyed as high a state of grace as was manifested in this first New Testament Holiness Meeting, there would be few opposers and many more passing through the Pentecostal fire than there are.  The Scriptures not only positively teach that the one hundred and twenty were God's children before Pentecost, but Paul testifies that, after the resurrection of Christ, He "was seen of above five hundred brethren at once." (1 Corinthians 15:6)  Who is presumptuous enough to exclude from the family of God those recognized by the Elder Brother?  As further proof of the above proposition, let it be remembered that Christ gave His disciples no promise of pardon or regeneration in the future. It is, therefore and indisputable fact that the disciples of Christ were       adopted into the family of God before the crucifixion. And the inspired Record is no less clear in directing their minds forward to another great moral change, even their  ENTIRE SANCTIFICATION TO BE EXPERIENCED IN THE FUTURE.  Hear the Savior's prayer:  Sanctify them through Thy truth; Thy Word is truth. (John 17:17)  Christ certainly knew that they were not yet fully sanctified, or He would not have prayed the Father to accomplish that work in the future.  It is claimed that this petition related to the qualification of the apostles for the work of the ministry.  Very true. But how many now-a-days venture out upon this sacred work without this enduement; and how fruitless too, their efforts. They pray for power and success; but God, in mercy, withholds it, lest they dishonor Him, and endanger their own souls, by taking part of the glory; a subtle and common trick of unsanctified nature.  But it was no the apostles alone that Christ prayed for; but all "them       which thou hast given me." (Verse 9)  Some, whose chief idea of religion consists in "compassing Mount Sinai,' apply the Savior's prayer to "works of righteousness," or obedience. "Sanctify them through they truth," they understand as of keeping the commandments enjoined in the Word; but this is the work of the believer, while the sanctification under consideration is the work of God.  "Through the truth" simply means through the "exceeding great and precious promises by which we partake of the Divine nature, and "perfect holiness." (2 Corinthians 7:1 and 2 Peter 1:4)  This is the part the "word" performs in our sanctification. It points to the cleansing blood and its sure promises are the stepping stones of our faith.  The sanctification of Christ, in verse 19, is also adduced to convey the above view.  It is claimed that Christ, being pure, His sanctification, and consequently ours also, denotes mere consecration. What sayeth the Word?  "And for their sakes I sanctify myself that they also might be sanctified through the truth."  The sanctification of Jesus is the ground and cause of ours.  Read Hebrews 10:29. "Of how much sorer punishment suppose ye shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith He was sanctified, and unholy thing."  "For it became Him for whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through suffering." (Hebrews 5:8-9)  These Scriptures fully describe the sanctification of our Redeemer. It was that process by which He was made perfect as our Savior, i.e., His suffering, shedding of blood and death: a legal sanctification-a fulfillment of the law or conditions upon which He became invested with power and authority to save guilty man. He made Himself an offering to offended justice that we, through Him, might be an acceptable offering unto the Lord. That is, He sanctified Himself that we might also be sanctified.  Because He ever was free from sin, His sanctification involved no moral purification: ours does.  The following points of resemblance are noticed:  1. In His sanctification, He consecrated Himself to God to perform His will in the redemption of lost man. We also must render ourselves wholly to God, to do His will alone.  2. His sanctification involved the "humbling of Himself unto the death       of the cross. Ours demands a complete humiliation-an utter abandonment of self-a "crucifixion of the old man," or death to sin.  3. He was sanctified with His own blood. (Hebrews 10:29) With His precious blood we are also sanctified. (Hebrews 13:12)  4. Both His death for us and our death unto sin is by the grace of God. (Hebrews 2:9)  5. His sanctification made Him perfect as a Savior. Ours makes us perfect Christians. (Hebrews 2:10; 10:14)  6. He was a "Son" before He was "made perfect." (Hebrews 2:10' 5:8-9) We are sons of God before we are perfected in God's holiness. (Hebrews 10:14; 12:5-10)  Therefore, to return to our subject, we remark that Christ prayed for the sanctification of the disciples by which He meant another real moral change which they must yet pass through. And as a foundation of their faith to appropriated the same:  Jesus gave them many clear  PROMISES OF THIS ALL PERFECTING GRACE.  He promised it, as the "glorious Comforter"-the personal indwelling Spirit-"whom the world can not receive," and who was to "teach them all things," "guide them into all truth," "testify of Jesus" and "show them all things." (John 14:15-17, 25; 15:26; 16:13-14)  He promised it as the fullness of joy. (John 15:11; 16:24; 17:13)  He promised this Divine life, as the coming and indwelling of Himself and His Father. (John 14:13)  He promised it to them as the "baptism of the Holy Ghost and of fire."  And, lest some of the disciples should think that, having been born of God it was immaterial as to whether they sought this additional experience, He enjoins it as "a new commandment: that ye love one another as I have loved you. Greater love hath no man than this; that a man lay down his life for his friends." (John 13:24; 15:12-13)  It having bee prayed for, promised and commanded by the Lord, let us now see whether  THE DISCIPLES RECEIVED A SECOND EXPERIENCE OF SAVING GRACE.  The hundred and twenty faithful followers of Christ obeyed His directions; awaiting, in a very spiritual prayer meeting at Jerusalem, the baptismal power. And when the day of Pentecost came their united faith prevailed. The Holy Ghost came down and filled the place where they were assembled; tongues of fire indicated his refining power, hence, the Comforter Jesus promised, and the sanctification he prayed for, was all suddenly realized.  This wonderful experience came not to the apostles alone; but "They were all filled with the Spirit."  Entire sanctification is the normal state of man; hence the privilege and duty of every child of God; and the special qualification for every station, from the ministry down to the humblest position in life.  It is our perfect adjustment to self, to God and our fellows; to this world and our future home.  Notwithstanding the antecedent work of regeneration, a great moral transformation was now manifest in all the disciples.  1. In their purification. Having passed through the Refiner's fire, into this second state of grace, we see no more manifestations of carnality; such as vain ambition, strife and self-confident boasting; no more carnal weapons nor spirit of resentment.  2. Another marked change was their deliverance from all fear. The disciples, we are told, were all "assembled in an upper room, for fear of the Jews;" but perfect love "having cast out all fear," they came forth and confronted the vast concourse with perfect intrepidity.  3. An increase of power also marked this wonderful change. Inbred sin is an element of weakness. Christ had promised them an induement of power, which was now realized by the purging away of all sin, and the infilling of the Holy Spirit. They who gave way to discouragements after the crucifixion of Christ, and resumed their fish nets, were now raised above circumstances, and qualified to "fulfill all the good pleasure of His goodness, and the work of faith with power." Behold the wonderful result that attended their labors: Converts were numbered by the thousands. Who is so blind as not to see the comparative destitution of the Church; for the want of the same power? Paul made more converts in three successive Sabbaths than all the missionaries in China and India together did in as many years. No wonder Satan is alarmed at the preaching and testimony of full salvation; and through prejudice and carnality stirs many professors to oppose the good work.  4. This new experience wonderfully illuminated the disciples' minds, and disclosed the Scriptures to their comprehension. God now "shined into their hearts to give them the light of the knowledge of the glory of God in the face of Jesus Christ." Therefore Peter was able, at once, to explain the wonders of the occasion. Before this, the plainest lessons of their Teacher were dark enigmas; but having now received the "anointing that abideth and teacheth all things," they were able to expound all the hidden wisdom of His kingdom. This accession of spiritual light and new unfolding of Divine truth is equally, if not more marked than that received in justification.  5. The Pentecostal experience induced a wonderful change in the affections of these Christians. The love of the world was entirely destroyed out of their hearts; and their love to God and each other was so perfected and intensified that all they possessed was joyfully placed upon the altar of a common cause. This fullness of "love and bond of perfectness" so united them that they all remained together, and ate their meals from house to house, continually rejoicing and praising God. (Acts 2 and 3)  Now, if this purging from all inbred turpitude, this perfecting of love and wonderful increase of spiritual power and wisdom, does not constitute a great moral change; then it is difficult to conceive what would.  I conclude this chapter with the following deductions:  1. If these disciples needed this great work of sanctification and enduement of power from on high, after their regeneration, then others do, unless it can be shown that God's plan of salvation is not uniform.  2. If the Lord bestowed it upon them, he will upon all others, for "God is no respecter of persons."  3. If they could not obtain it by growth or works, then no one else can; and the whole Christian world does not furnish an instance.  4. If, in them, it was wrought by the Holy Spirit, through prayer and faith, then it "is by the faith of Jesus Christ unto all and upon all that       believe, for there is no difference." (Romans 3:22)  5. If, with them, it was a second definite and instantaneous work of grace, such it must be to all; for our heavenly Father, "put no difference between us and them, purifying their hearts by faith." (Acts 15:6; Romans 10:12)  Neither the premises nor deductions of the above propositions can be gainsaid.  We are waiting, blessed Lord,  In thy courts, with one accord.  At thine altars, bending low,  Kindred souls together flow;  Yearning love and strong desire,  To Thy throne of grace aspire,  And with kindred faith we pray-  Holy Spirit, come today.  In the closet, all alone,  Help us, Christ, to touch thy throne!  As we walk and talk and sigh,  Hear, oh hear, they people's cry;  Bring us nearer to the heart-  We would dwell no more apart;  Sweep the barriers all away-  Holy Spirit, come today.  Come today. Yes, come today!  While we wait, and weep and pray;  Holding fast in Jesus' name,  All the promise we may claim.  Come in one grand, glorious hour,  With the burning fire and power,  And the wonders long foretold,  Of the Pentecost of old. CHAPTER 4      THE TWO-FOLD SALVATION CONTINUED UNDER THE LABORS OF THE APOSTLES  Some, unable to deny the two works of grace wrought in the first converts of the Gospel, have assumed that it was because the kingdom was then in process of erection; and that, when all its elements were once present, one grasp of faith appropriated all the "salvation that is in Christ Jesus." This, to some, may appear plausible; but would the all wise King of kings place upon record, at the beginning of his reign a precedent, which would lead astray all who subsequently attempt to follow it?  The position is repugnant to reason, and without a shadow of Scripture warrant.  Some have overlooked sanctification, as a sharply defined transition in the experience of primitive Christians; because they have failed to identify it with the Holy Spirit baptism. As conversion, justification, regeneration, and adoption, represent different features of the initial work of grace, and one is generally used inclusive of the rest, so heart purity, sanctification, "fullness of God," fullness of joy, "assurance of faith," "full assurance of hope," baptism of the Holy Ghost, "perfect love," etc., are concomitant blessings, included in the higher Christian experience.  Heart purity is entire sanctification attained and witnessed by the consciousness of faith; for "Faith is the substance of things hoped for, the evidence of things not seen." (Hebrews 11:1) The baptism of       the Holy Spirit is the same purity intensified in experience; and become more fully a matter of knowledge; being distinctly witnessed by the Sanctifier. It is believed that when the heart is "purified by faith," it is always immediately indwelt by the personal Comforter. This is evident from the fact that He is the real sanctifying power. Therefore, the experience cannot precede His coming to the soul.  This, also, accords with the experience of nearly all; but, for some reason, doubtless in order to discipline and strengthen faith, the Lord, in some instances, withholds His manifestation to our consciousness, sometime after faith has appropriated the all cleansing blood.  It is to this fact that the Apostle probably alluded, when he said, "Ye       have need of patience that AFTER ye have done the will of God, ye might receive the promise." (Hebrews 10:36)  In the merely justified state, the faithful believer receives some Spirit       manifestations, but the pass off like the morning dew, leaving no special change; while the "Comforter, which is the Holy Ghost," received in entire sanctification, "abideth forever," and is the beginning of a new and "more abundant life" in the soul. It is full and permanent, because received in a "clean heart."  That the baptism of the Holy Ghost is only another representation of the uttermost salvation expressed by entire sanctification is clearly taught by the Bible.  Christ identifies it with the baptism of fire. Of this fire a great deal is said in the bible. Read Isaiah 4:4, "When the Lord shall have washed away the filth of the daughters of Zion and shall have purged the blood of Jerusalem (the Church) from the midst thereof by the Spirit of judgment and the Spirit of burning." The baptism of fire is the Spirit of burning that purifies the Church.  "And He shall sit as a refiner and purifier of silver; and He shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness." (Malachi 3:3)  "Awake, O, sword, against my Shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the Shepherd, and the sheep shall be scattered: and I will turn my hand upon the little ones . . . And I will bring the third part through the fire and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, it is my people; and they shall say, the Lord is my God." (Zechariah 13:7-9)  Now, when did Christ apply this refining fire? Not in the regeneration of His disciples; but just before leaving them He told them to tarry at       Jerusalem, for not many days hence He would send the "promise of the Father upon them:" even the baptism of the Holy Spirit and fire. So then, on the day of Pentecost this great Refiner brought one hundred and twenty disciples through the fire, "refined them as silver is refined," and "purged them as gold;" "That they might offer an offering in righteousness."  Thus, we see, that, in the Holy Spirit baptism, there is a purging or purification of believers; and that is just what the Bible attributes to entire sanctification.  Returning to the quotation from Zechariah, we read, "Smite the Shepherd and the sheep shall be scattered, and I (the Shepherd) will turn my hand upon the little ones."  Now, Christ's little ones are "disciples," such as "belong to Christ," and "believe on Him." (Matthew 10:42; 18:6: Mark 9:41-44) Upon such who are already Christians, and not upon sinners the Shepherd turns his hand. But what does this mean?  "Thus saith the Lord, the Mighty One of Israel: 'I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin.'" (Isaiah 1:24-25)  Here, again, the crucible is used to represent the work of Jesus purifying His disciples, or such as have believed unto justification.  Now, read Mark 9:41-50. These "little ones," who "belong to Christ," are informed that they are not only exposed to offenses from others, but within themselves there yet remained an offensive nature.  Although, "with their minds they served the law of God," Jesus well knew they would "see another law in their members warring against the law of their mind;" and endeavoring to "bring them into captivity to the law of sin."  But this is not the normal state of the Christian: the Refiner's crucible must yet be passed through, and the "body of sin" destroyed.  And, though this "old man," or inherited depravity be so interwoven with our very being, as to seem like the members of the natural body, even as dear as the "right hand" and "right eye," yet so imminent is the danger of falling into sin, and being at last "cast into hell-fire," that Christ urges the destruction of these offensive members, however painful the death of sin might be.  "For," the Savior adds, "every one shall be salted with fire, and every       sacrifice shall be salted with salt. Salt is good, but if the salt have lost his saltness, wherewith will ye season it. Have slat in yourselves and have peace one with another."  There is an allusion here to offering under the law, which were typical, both of the sacrifice of Christ, and that of believers. (Romans 12:1)  "And every oblation of the meat offering shalt thou season with salt. Neither shalt thou suffer the sale of the covenant of thy god to be lacking from thy meat offering; with all thy offerings thou shalt offer salt." (Leviticus 2:13)  How explicitly Jesus declared that every one of His little ones who had believed in Hem, should make a sacrificial offering of themselves to God: and that every such "living sacrifice" should be salted, not literally, but "with fire."  How very expressive these two figures! Fire symbolizes the refining and purifying power of the Spirit. Salt His office of preserving the saints; for says Christ, "Ye shall receive power after that the Holy Ghost is come upon you," and Peter says, "We are kept by the power of God through faith."  This, the Spirit is the Refiner's fire by which all our dross-unrighteousness-is consumed, and the salt by which we are preserved, "Holy and without blame, before Him in love."  Therefore, says Christ, "Have slat in yourselves and have peace one with another;" that is, be filled with the Spirit, and the result will be perfect fellowship, love and peace.  That the abiding reign of the Comforter is synonymous with entire sanctification is further confirmed by the testimony of Paul and Peter. The latter, referring to Cornelius, and his friends said: And as I began to speak, the Holy Ghost fell on them, as on us at the beginning. Then remembered I the word of the Lord, how that He said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost. (Acts 11:15-16)  Referring to the same instance he said, "And God, which knoweth the hearts, bear them witness, giving them the Holy Ghost, even as He did unto us; and put no difference between us, and them, purifying their hearts by faith." (Acts 15:8-9)  Let us now hear Paul's version of Gentile salvation, "That I should be       the minister of Jesus Christ to the Gentiles, ministering the Gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost." (Romans 15:16)  These Scriptures teach the following facts:  1. That the plan of salvation is uniform.  2. The promise of the Father, or baptism of the Holy Ghost and fire, was not to terminate with its fulfillment on the Day of Pentecost, but that every disciple, whether "Jew or Gentile," "after that he believed, was to be sealed with the same Spirit of promise."  3. That the Gentiles did receive the Holy Spirit, according to the same promise, and in the manner that the first disciples did; and that was after regeneration, by faith and instantaneous.  4. That in receiving this baptismal fire they made themselves an "offering" acceptable to God.  5. Peter identifies the Holy Ghost baptism of the Gentiles, with the purification of their hearts by faith, and avers that there was "no difference between us and them." So there must have been a purification of hearts, on the Day of Pentecost.  6. Peter pronounces that Gentiles accepted of God, because He had, "shed forth upon them the baptism of the Holy Spirit." Paul says they were "made acceptable, being sanctified by the Holy Spirit." Thus, the two apostles corroborate the Scriptures, already noticed in identifying entire sanctification, purification of the heart, and baptism of the Holy Spirit.  Having established this identity, and the fact that the disciples received the glorious experience after regeneration, I now prove, by the following Scriptures, that the same order continued under the apostolic ministry: Acts 2:38-39; 8:5-17; 10:2-40, 41-47; 11:15-16; 19:2-6; Romans 5:1-5; Ephesians 1:13; 3:13-20; Titus 3:4-5. These texts need but little comment. I will just call your attention to the points of proof they contain.  Perhaps few texts have been more subjected to the controversial rack than Acts 2:38-39.  Supposing that the only distinctive reception of the Spirit is in connection with pardon, the orthodoxy have been much perplexed to interpret it so as to avoid the doctrine, that baptism must precede pardon; and while our Disciple friends are compelled to rely chiefly upon it to prove this, their favorite doctrine, it is at the same time fatal to their dogma, that the "promise of the Father" terminated at Pentecost and the house of Cornelius.  It is a great pity, that so much precious time and labor is wasted, in       efforts to reconcile the Bible to the standpoint of men; when the grace of God offers all an experience that will perfectly adjust them to the Bible.  To all who have received the "second grace," this Scripture comes very natural.  He said unto them, "repent ('repentance is unto life'-terminates in pardon), and be baptized every one of your in the name of Jesus Christ for (because of) the remission of sins; and (following all this) ye shall receive the gift of the Holy Ghost; for the promise is unto you and your children, and to all that are afar off, even as many as the Lord our God shall call."  This promise was made to such, and only such, as had previously passed through regeneration; hence, Peter is perfectly in order, when he promises the Holy Spirit after conversion.  SAMARITANS  Acts 8:5-17. "Philip preached Christ," "they gave heed" to the word, and "when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized,       both men and women." We are also told, "There was great joy in that city."  What was this, if not the joy of pardon?  The news of this great revival soon reached Jerusalem. And when the apostles learned "that Samaria had received the word of God," they sent Peter and John thither, "Who, when they were come down, prayed for them, that they might receive, (not pardon of sin, but) the Holy Ghost."  The Spirit had doubtless given them knowledge of salvation, by the remission of their sins; but, as the personal abiding Comforter, he had as yet, we are told, "fallen upon none of them." "Then laid they their hands upon them and they received the Holy Ghost." This record will only harmonize with the Divine plan of two distinct degrees in grace.  THE CASE OF CORNELIUS - ACTS 10,  It is thought, furnishes an instance, where conversion and the Holy Spirit baptism were simultaneous. I do not cite this case, particularly for proof, but to show that it does not form an exception to the Bible order of two-fold salvation.  There are good reasons for believing that Cornelius was in a justified state before Peter came to his house. Whatever was the moral condition of Caiaphas, the high priest, it is evident that he spake by inspiration, when "he prophesied that Jesus should die for that nation, (the Jews), and not for that nation only, but that also he should gather together in one, the children of God that were scattered abroad." (John 11:51-52) God had children outside of the Jewish nation. "Other sheep," said Christ, "I have, which are not of this fold." (John 10:16)  No one will doubt the true piety and justification of Zacharias and Elizabeth; of Simon, of whom it is said that he was "just and devout." Just what is affirmed of Cornelius, of Anna and other saints of that age? If they were children of God; why not Cornelius? He "was of good report among all the nation of the Jews." (Verse 22) Hence, had all the means of grace they had. He is declared to have       been a "just man and one that feared God." May we not infer from this that he was a justified man? The word "feared," (phobeo), though sometimes used with reference to slavish fear, usually denotes filial regard for God.  Therefore, Robinson's Standard New Testament Lexicon defines as follows: "Morally, to fear, to reverence, to honor; also in the sense of       religious awe and piety; to worship, to adore God."  Cornelius surely was already accepted of God; for says Peter, "In every nation, he that feareth God, and worketh righteousness, is accepted with Him," and this he did. But his religious status is further described as being a "devout man." There is no word in the English language that ascribes a more full and intense religious character than the word devout.  Webster defines, "Devout, from devote, to dedicate.  "1. Exercising the feelings of reverence and worship.  "2. Given up to religious feelings and duties.  "3. Absorbed in religious exercises-pious-reverent-sincere."  Devout is from "Eusebes," the same word is rendered Godliness. 1 Timothy 2:2, 3:16. 4:8. 6:3, 5-6, 11; 2 Timothy 3:5; Titus 1:1; 2 Peter 1:3, 6-7, 3:11.  Holiness. Acts 3:12.  Godly. 2 Peter 2:9; 2 Timothy 3:12; Titus 2:12.  It is defined by Robinson's Standard New Testament Lexicon by piety, reverence, in the New Testament, only as directed towards God; denoting the spontaneous feelings of the heart, Godliness, righteousness, religion. To reverence and to worship God; "to be religious-devout."  It is also highly probable that those "kinsmen and friends," that he had called together, were kindred spirits with him in the worship of god. "He gave much alms, and prayed to God always;" he also fasted, and his prayers, alms and fasting were not pharisaical, but they "came up before God," and were "accepted."  Would you not know such a man by his fruits to be a true Christian? His fervent piety and devotion was recognized by his servants, by all the nation of the Jews, by Peter, and by God Himself, who showed a special regard for Him by sending an angel to confer with him, and, for his sake, rebuked Peter, saying, "What God hath cleansed, that call not thou common or unclean."  Some one may say, that if he were a child of God already, why is it that Peter was to "tell him words whereby he and his house should be saved?" I answer, that God "saves us by the washing of regeneration and the renewing of the Holy Ghost."  Salvation, it is here seen, applies both to regeneration and the experience received by Cornelius. See Acts 11:14-15.  Cornelius knew God, whom to know is eternal life; and, like the Samaritans, only needed some one to teach him the "unsearchable riches" to which he was a full heir. Christ said, the world cannot receive the Holy Comforter; but Cornelius did receive it; hence, like the first disciple, he was "not of the world;" was not an alien. Next we consider the  TWELVE DISCIPLES AT EPHESUS. - ACTS 19:1-6.  These were recognized as disciples and believers. Their pardon of sin, and faith in Christ was not at all questioned by Paul; but "Have ye received the Holy Ghost since ye believed?" He well knew that they received the witness of the Spirit to their pardon, when they believed; but, with a view of "perfecting these saints," he talks to them of a full and distinct measure of the Holy Ghost to be received       "after that ye believed." CHAPTER 5 A      ENTIRE SANCTIFICATION A DISTINCT GRACE, TYPIFIED BY THE LAND OF CANAAN  All Christian teachers agree that Israel's bondage in Egypt represents the vassalage of sin. Their deliverance under Moses, (who was a figure of Christ), their passage through the Red Sea, and song of praise foreshadow the joy of pardon; and that the sojourn in the wilderness typifies the life of the justified Christian.  Thus far all agree, because they have come over the road; but there is not such harmony as to the spiritual counterpart of the land of Canaan.  All can see that it relates to a state beyond mere justification, and, ignorant of the perfected Christ-life in the soul, the wilderness saint sees no Bulah Land between him and heaven; hence is force to make it the antitype of Canaan.  There is, however, no Scripture for this application, and but little analogy.  Heaven is a holy place, and Canaan represents holiness. Otherwise Canaan would not be a true type of heaven at all. We will not find heaven filled with idolatrous worshipers; we will have no battles to fight, nor foes to exterminate there. Canaan represents a state of conflicts and victories; a state of probation. See Deuteronomy 4:25-26, 8:19-20, and 30:17-20.  As time dispels the haze that partially obscures prophetic truth, so experience lifts the veil from the heart, and enlightens the eyes of our understanding, in the wonders of grace "that we may know what is the hope of His calling and what the riches of the glory of His inheritance in the saints."  It is a remarkable fact that every believer who passes through the all-cleansing blood of Jesus, at once adopts the language of Canaan, and redcognizes the "land where milk and honey flows." They cease to sing of the "foe that dwells within," and the "howling wilderness," etc., and they sing a new song of the land of cloudless       day.  A land of rest from inbred sin,  Where Jesus lives and reigns within.  But to the law and to the testimony.  If the Bible does not point to entire sanctification as our spiritual Canaan, then all our songs and human testimony will amount to nothing. Do you think, dear reader, that this will be difficult to prove by the Bible? Indeed; we have on this point the most precious and extensive veins of Divine truth.  Jesus denominated the gift of the Holy Ghost the "Promise of the Father." (Luke 24:29; Acts 1:4-5) Hence, this great blessing must have been, in a very special manner, promised by the Father.  When and to whom was this promise made?  This question leads us into a blessed region of Divine light. I humbly and gratefully acknowledge my indebtedness to the Holy Spirit for conducting me into this "large place," of glorious Bible truth.  We have a direct answer to the above inquiry in Galatians 3:13-18: "Christ hath redeemed us from the curse of the law being made a curse for us . . . that the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the Spirit through faith. Brethren, I speak after the manner of men; thought it be but a man's covenant, yet if it be confirmed, no man dissannulleth or addeth thereto. Now, to Abraham and his seed were the promises made . . . For if the inheritance be of the law, it is no more of promise; but God gave it to Abraham by promise. So we see that the gift of the Holy Ghost was originally promised by God himself to Abraham: therefore is called by Christ the promise of the Father."  Paul also informs us that this "promise of the Spirit" was included in the covenant that God made with Abraham. This covenant you will find in genesis 12:1-7 and 17:1-8. The blessings therein vouchsafed may be summed up in the following three promises:  In thy seed shall all the nations of the earth be blessed.  I will multiply thy seed until they becomes as numerous as the stars of heaven, and as the sand upon the sea shore.  And I will give unto the and unto thy seed all the land of Canaan, for an everlasting possession.  Now, as Paul, by inspiration, points to the "everlasting covenant" as containing the "promise of the Father," we must so interpret one of these three promises; but, fortunately, they are all interpreted by the Apostle himself:  Thy seed, (in the singular) which is Christ. (Galatians 3:16)  But what pf the innumerable seed promised to Abraham? His literal descendents were, indeed, numerous, but does this promise refer to them particularly? Paul says not. See Romans 9:7-8. Who then? "Therefore it is of faith that it might be by grace, to the end, that promise might be sure to all the seed; not that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all." (Romans 4:16) "Know ye therefore, that they which are of faith, the same are the children of Abraham." "And if ye be Christ's then are ye Abraham's seed and heirs according to the promise." (Galatians 3:29)  Every convert of the Cross, from the dawn of the Gospel to the close of time, constitute this great family. Thank the Lord, dear Christian reader, that we are included in the promised seed!  Not, to father Abraham and all this spiritual seed, God has, in the most solemn manner, covenanted and sworn by himself, to "give the land of Canaan for an everlasting possession." How shall we understand this? Have you, dear reader, taken up your abode in Canaan-your new birthright?  We have seen, so far, that the covenant had a spiritual import; does this pint form an exception, and refer to literal Canaan? If so, there were no "promise of the Spirit" in this covenant. But Paul says there       is, and does not so interpret either of the preceding promises; hence the one under consideration must be so applied, unless we conclude that Paul was mistaken.  But would a literal application comport with the facts in the case?  Did God really give Abraham a perpetual abode in the land of Canaan? Nay "He gave him none inheritance in it; no, not so much as to set his foot on." (Acts 7:5)  When he pitched his tent there, he did not recognize it as the promised inheritance, but "he sojourned in the land of promise as in a strange country." He understood the promise in a spiritual sense;       "For he looked for a city which hath foundations, whose builder and       maker is God." (Hebrews 11:9-10)  It is scarcely necessary to add that a literal application would not be true of the seed. There is nothing in the Bible, nor in the history of the Church, that would support the idea that God ever intended that, from all the nations of the earth, men and women should migrate to the land of Canaan, on becoming Christians.  As proof that the promise does not mean the literal Canaan, nor yet heaven, observe that Abraham, Isaac and Jacob dwelt in that land, died and went to heaven: nevertheless they "received not the promise; God having provided some better thing fur us, that they without us should not be made perfect." (Hebrews 11:39-40)  This is plain. The promised inheritance refers to some special blessing that is peculiar to the present Holy Ghost dispensation. Therefore, until manifest in these last days for which it was designed, the exact meaning of the promise was a secret, locked up in the Divine mind. It was the "glory that was to follow the suffering of Christ which the prophets so "diligently searched" into, and even the "angels desired to look into." (1 Peter 1:10)  This Canaan state, which the prophets died without seeing, is also spoken of in Hebrews 9:8; "The Holy Ghost, this signifying that the way into the way into the holiest of all, was not yet made manifest, while as the first tabernacle was yet standing." But the "veil is done away in Christ," and Paul announces to this Hebrew brethren that we "have boldness to enter into the holiest by the blood of Jesus, by a new and living way." Hebrews 10:19-20)  The spiritual city-Abraham's ideal of the promised Canaan; for which he looked-Paul says we have finally "come unto," even the "Church of the First Born"-of course, in its normal state of perfect holiness. "The darkness is past, and the true light now shineth." The long expected, but incomprehensible reign of the Spirit of God has appeared. As announced to the Ephesians, God "has made known unto us the mystery of His will;" doubtless that which he committed to Abraham, wherein He promised to give His seed the land of Canaan: for the Apostle adds that it consists in the perfect unification of things in heaven and on earth, even in "Christ, in whom also we have obtained an inheritance." (Ephesians 1:10-11)  What beautiful harmony we see in the blessed Bible. The unmanifest way into "the holiest," the great "salvation" or glory that was to follow the suffering of Christ, even the promised Canaan inheritance, that was so long veiled in mystery, is at last made know to us, as the moral state of perfect holiness, or perfect oneness with Heaven.  The Word of God places this truth beyond doubt or cavil.  Paul positively affirms that, in the covenant God made with Abraham, there was a certain "blessing that came on the Gentiles through Jesus Christ," and, in order to define the same, he immediately adds, "that we might receive the promise of the Spirit through faith;" which he identifies with "the inheritance God gave to Abraham by promise.  Now, there was no inheritance promised in that covenant but Canaan. Therefore, it follows that the land of Canaan promised to all the seed of Abraham (all believers in Christ) is the "promise of the Father," or the baptism of the Holy Ghost. Therefore all that are "filled with the Spirit," "that dwell in love," and "in God," and "God in them," have taken up their God-given abode on the temple side of Jordan. Hallelujah! Amen!!  Now, this land must be entered from the wilderness, and not directly from Egypt.  As God opened the water twice in bringing Israel from Egypt to Canaan-a wilderness life intervening between the two miraculous passages, where there was a great deal of internal strife and murmuring, but where they also had sweet manna. So, Divine power delivers from the bondage of sin and guilt. Then follows the mixed state of nature and grace; where "the flesh lusteth against the Spirit and the Spirit against the flesh." But, "He giveth more grace." As soon as we are willing to die to sin, we leave the wilderness and inherit the land of full and everlasting rest in God.  SANCTIFICATION THE INHERITANCE  Having seen that the oracles of God clearly teach that the land of Canaan is typical of the full possession of the Sprit, which is identical with the sanctified state, we now observe that for this reason the Apostle speaks of sanctification as an inheritance to be entered after justification, but in this life:  And now, brethren, I commend you to God, and to the word of His grace, which is able to build you up, and to give you an inheritance among them which are sanctified. (Acts 20:32)  The sanctified are here represented as possessing an inheritance peculiar to them. The persons addressed being "brethren," have access to the same.  It was not a development of the grace already possessed by them, but something that God was to "give" them through the "word of His       grace." It was, therefore, a Gospel privilege-a Bible state of grace.  We are told that Christ commissioned Paul a special herald of His Gospel to the Gentiles. "To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God; that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me." (Acts 26:18)  Here, again, the sanctified are said to have entered an inheritance. And, through the light and power of the Gospel committed to Paul, the people were to receive:  FIRST-"The forgiveness of sin."  SECOND-"An inheritance among them that are sanctified."  To say that these are identical in essence would be a direct contradiction of the Word, for the coordinate conjunction "and" connects dissimilar elements. To say that they are one in point of time is contrary to the whole tenor of the Scripture, as well as universal experience.  In witnessing the conversion of several hundred souls, I do not recollect of hearing one profess entire sanctification in connection with pardon. Indeed, I have never known preachers and old disciples to venture the assertion, until they came in contact with, and in opposition to those who witness to it as a distinct attainment.  Now I ask, does not our Heavenly Father give us the witness of the Spirit to all that He does for us? Philemon 6.  Again, does not a Bible experience usually find utterance in Bible language? Why then do converts say, "The Lord has pardoned all my sins?" "I have found peace with God," etc., but never say, "The God of Peace has sanctified me wholly," "Washed me whiter than snow," "Perfected me in love," etc? This can only be accounted for by the fact that they have received the former experience; but not that represented by the latter terms.  If entire sanctification is coincident with pardon, do not all who profess the latter and not the former, dishonor God by confessing but a part of what he has done for them? And yet I know of no minister, who insists upon believers acknowledging the sanctifying grace of God, except such as have themselves "received the Holy Ghost since they believed."  Some, observing that in the Bible order, this inheritance of sanctification is entered after pardon, conclude that it refers to heaven; but it should be observed, that it sustains the same relation to Paul's preaching, that pardon does. If, therefore, the one is the direct effects of the Gospel, the other is also; each of course, to be induced by their respective Scripture promises, and in their proper order.  Therefore, under this commission, the great Missionary says: "I showed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judea, and to the Gentiles, that they should repent and turn to God, and do works meet for repentance."  I leave out the italic "then," it not being in the original, nor other versions. The meaning evidently is, that in all these places he preached repentance first. The translators, knowing nothing of the successive degrees in Gospel salvation, thought it necessary to insert "then" to complete the Apostle's meaning.  Jesus did not say "an inheritance among them who had gone to heaven," nor yet "among them that were sanctified at death," as some would teach; but "among them which are sanctified by faith that is in Me."  So this inheritance is entered by faith. "Now faith comes by hearing,       and hearing by the word of God." It is, therefore, a Gospel privilege something in the Father's will for His children-yes, "this is the will of God, even your sanctification!" This Canaan of perfect love, being only accessible by faith in the preached Gospel, must be entered in this life.  After acknowledging that the Ephesians had been "quickened," "saved by grace," and were "fellow citizens with the saints," the Apostle speaks to them of an "abounding wisdom" of God and the deep mystery of His will, "according to His good pleasure, which He hath purposed in Himself." "That in the dispensation of the fullness of times, He might gather together in one, all things in Christ, both which are in heaven, and which are on earth, even in Him in whom also we have obtained an inheritance." (Ephesians 1:8-11)  The Apostle, thinking it probable that some of these brethren had not yet entered this promised land, and ever solicitous for the "perfecting of the saints," adds, "Wherefore, I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, cease not to give thanks for you making mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of Him; the eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of this inheritance in the saints." (Ephesians 1:15-18)  It appears to me that I should emphasize every thought in this wonderful prayer that was offered for these members of the household of God.  Is not here a second work taught? Paul had heard of their "faith and       love," and then prays that God would give them a knowledge of this       glorious inheritance of wisdom, light and power, which implies an experience of the same.  Parallel with this is the Apostle's prayer for the Colossians. Having learned of Epaphras their "love in the Spirit," he says: "For this cause we also, since the day we heard it, do not cease to pray for you and to desire that ye might be filled with the knowledge of His will, in all wisdom and spiritual understanding." (Colossians 1:8-9)  The object of this second and wonderful grace, we are informed, is "That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good word, and increasing in the knowledge of God."  When the heart is made "pure even as He (Christ) is pure," we can "walk even as He walked." When God "walks in us," it will be "all pleasing" in His sight, not up and down, crooked and straight, now pleasing, then displeasing. The purged vine will also produce all good and more abundant fruit and "increase" more rapidly than before. Paul continues the description of the higher life thus: "Strengthened with all might, according to His glorious power, unto all patience and longsuffering, with joyfulness, giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light. (Ephesians 1:11-12) Halleluiah! What a land of wonders and full of the excellent glory!  Those who have crossed the Jordan of death to sin are in the "inheritance of the saints in light." What does this mean? Why "the Lord thy God is thy everlasting light;" for "he that dwelleth in love, dwelleth in God, and God in him," and "God is light, and in Him is no darkness at all." And in those who have advanced from the wilderness or mixed state to the "new commandment" of "perfect love," we are told, "the darkness is past and the true light now shineth."  Again, "if we walk in the light, as He is in the light, we have fellowship one with another, and the blood of Jesus, His Son, cleanseth us from all sin." The inheritance of the saints consists, therefore, in dwelling in the pure light of God and freedom from all sin.  Let us follow the Apostle a little farther. He tells us that the great burthen of his ministry was, not for sinners, but "for you to fulfill the word of God," or preach the fullness of the Gospel of salvation; "even the mystery, which hath been hid from ages, and from generations, but now is made manifest to His saints-to whom God would make known what is the riches of the glory of this mystery-among the Gentiles, which is Christ in you, the hope of glory; whom we preach, warning every man in all wisdom, that we may present every man perfect in Christ Jesus." (Colossians 1:25-29)  Here the mysterious inheritance is said to consist in having "Christ in you-the hope of glory"-and being made "perfect in Christ Jesus."  What a magnificent picture of this delectable land the blessed Sprit has drawn in these two chapters! It appears to me that all the wisdom and energy of the Holy Ghost has been employed in efforts to find language adequate to describe the greatness an absolute importance of this higher Christian grace, and sublime enough to portray its exceeding beauty.  Behold, it is "all patience," "longsuffering with joyfulness," "all wisdom and prudence," and the very "Spirit of wisdom," it is the "inheritance of the saints in light," yea, "the riches of the glory of the inheritance," and it is "all might, according to His glorious power." "The working of His might power," even the "exceeding greatness of His power."  We may conclude that glorious description with Ephesians 1:4, "That we be holy and without blame before Him in love." Can you not see, dear reader, that an experience combining all these is of paramount importance? Is it not the chief good of the kingdom of grace?  The above perfectly agrees with the promises of Christ to His disciples and the sublime experience they received on the Day of Pentecost and exemplified in after life. Through this "glorious power," the world was brought down before God in penitence. No wonder, therefore, that God would make known to al the saints "the riches of the glory of this mystery." No wonder that Paul "also labored, striving according to His working" to "present every man perfect in Christ Jesus," and it is no wonder that Satan rages whenever this glorious inheritance is presented to the people in its Gospel light, because it is the very power that is to demolish his vile kingdom.  Thus far, I have shown that the Canaan inheritance presented to all the seed of Abraham-all Christians-is positively declared to be the gift of the Holy Ghost; and sanctification, and these are inclusive of each other. Now for the edification of the reader, let us look at this  INHERITANCE AS SET FORTH IN THE PROPHETS  The prophetic eye of Israel's sweet Psalmist saw this delectable land and exclaimed: "O, ye seed of Abraham, His servants, ye children of Jacob, His chosen. He is the Lord our God. His judgments are in all the earth. He hath remembered His covenant forever, the word which He commanded to a thousand generations. Which covenant, He made with Abraham, and His oath unto Isaac; and confirmed the same unto Jacob for a law, and unto Israel for an everlasting covenant; saying unto thee, will I give the Land of Canaan, the lot of your inheritance." (Psalm 105:6-11.)  The only reasonable interpretation of this language is that the seed addressed are spiritual seed or believers; and Canaan the spiritual "inheritance of the saints in light."  Who would suppose that one spot of earth were so much better than all else as to be the subject of such a sacred and oft repeated promise solemnized even by the oath of the Almighty. A covenant vouchsafing a portion of land could not be everlasting for the " earth shall be burned up."  This covenant, we are told, God "confirmed unto Jacob for a law, and to Israel for an everlasting covenant saying, "unto thee will I give       the land of Canaan."  The covenant concerning the land of Canaan, a law for Jacob-the Church!  How is this?  Simply thus: entire sanctification is identical with perfect love; and love is the fulfillment of the law." (Romans 13:10)  "Yea, all the law is fulfilled in one word, even this, thou shalt love thy       neighbor as thyself." (Galatians 5:14)  You see, dear reader, that precious country where "flows milk and honey" is love, "sweet love, out of a pure heart." "He that dwelleth in love dwelleth in God, and God in him."  O! Blissful "inheritance of the saints in light," for God is light!  In Isaiah 32:1-2 Christ is announced as a "King that shall reign in righteousness," as "a hiding place," "rivers of water," "shadow of a great rock." Then follows the desolation of the dark age "when upon the land of my people shall come up thorns and briars." This shall continue "until the Spirit be poured on us from on high," and, as a result, we are told "the wilderness be a fruitful field, and the  fruitful fields be counted for a forest." (Isaiah 32:13-15)  This is very plain truth for our day. The bareness of the Church terminates with the outpouring of the Spirit when she merges from a wilderness state into that of a fruitful field.  But, when the original life and power is thus restored she shall be hated and persecuted by the old serpent, the "accuser of the brethren." She will excite much suspicion and be renounced as a "forest"-a jungle of fanaticism. "But wisdom is justified of her children." Let all who thus renounce this work consider the result, for "Then judgment shall dwell in the wilderness and righteousness remain in the fruitful field." (Isaiah 32:16)  When the light comes and the command to "pass over" this Jordan, and the "promised land possess-the land of perfect holiness"-all who refuse will find "judgment in the wilderness."  Darkness is the inevitable result of rejecting the light of full salvation.       Refusing the "more grace," "that which they have shall be taken away from them."  With many, indeed, it is only "that which they seem to have"-the mere "name to live"-that vanishes before the searching light of the pure Gospel of God.  He who will take the pains to notice will find, as a rule, that complaints of the Church's deadness and failure of revival efforts constitute the reports that come from places where holiness had been definitely preached and rejected.  Though men brand this as confusion and an evil work, the Prophet has declared "the work of righteousness, quietness and assurance forever."  And, praise God, all who have ceased from the wilderness,  "Roam through weary years  Of inbred sin, and doubts and fears,"  Now "dwell in a peaceful habitation, and in sure dwelling, and in quiet resting places." (Isaiah 32:16-19)  This chapter clearly teaches the transition of the Church from a wilderness to a glorious and fruitful state and identifies that change with the "promise of the Father," or outpouring of the Spirit.  In connection with the preceding, read Ezekiel 36:25-29. Though addressed by the prophet to the Jewish nation, which was a type of the Church; this is clearly the language of Gospel salvation. It denotes deliverance from the Babel of sectism and carnality, of which the return from Babylon was typical.  In this Divine transformation we have the following features:  1. I will purify you from all "filthiness: and save "you from all uncleanness."  2. "I will put my Spirit within you." Here is a clear allusion to the covenanted promise of the Father to all the seed of Abraham, which       Paul said "came on the Gentiles through Jesus Christ." (Galatians 3:14) If we were to apply this to the Jewish nation when returning from literal Babylon, it was not fulfilled. It is only in the "last days," saith the Lord, "I will pour out my Spirit upon all flesh."  3. "I will gather you out of all countries." That is, I will unite them al in perfect love and "fellowship with the Father and with His Son," and "one with another." "For he that sanctifieth, and they which are sanctified are all of one." (Hebrews 2:11)  Perfect purity solves the problem of Christian union thoroughly. Though it does not at once remove all error from the head, it purges the heart from all carnality-the real source of all "envy, strife and division"-and thus "gathers out of all the disintegrated parties of Christendom a united force for God. They do not necessarily sever their former church relations but, what is far more important, they are completely emancipated from the inglorious coop of party spirit and party interest and united in the common cause of human salvation.  4. "I will bring you into your own land that I gave to your father." Now Paul says that this land was given to all believers.  He does not even interpret the covenant as including a promise to five the natural offspring of Abraham the literal Canaan. Neither did God feel Himself bound by His oath to five Abraham an inheritance therein.  The promise then, being spiritual, must be so understood in this Scripture, which beautifully harmonizes with the bible throughout in identifying the "promised land: with perfect purity, "fullness: and "unity of the Spirit."  The above interpretation is positively confirmed by the prophet in Amos 9:11-15, "In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old: That they may possess the remnant of Edom, and of all the heathen, which are called by my name, saith the LORD that doeth this. Behold, the days come, saith the LORD, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the LORD thy God."  This prediction, all can see, is of the same import the two preceding are. If you turn to Acts 15:14-17, you will find that the Apostle James quotes from the above prophecy and applies it to the salvation of the Gentiles; hence we have inspired authority for applying these prophesies to full Gospel salvation.  Therefore, entering the land that God gave to the seed of Abraham simply means induction into the glorious state of entire sanctification.  But we must not close without giving the prophet Zechariah a chance to add his testimony in confirmation of the above fact.  As he beholds from the mount of inspiration  "The land of rest from inbred sin,  Where Jesus lives and reigns within."  His soul is filled with the music of praise and as if anticipating the joyful hallelujahs that incessantly go up from the Church in this borderland of heaven, he cries out saying, "Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the Lord. And many nations shall be joined to the Lord in that day, and shall be my people; and I will dwell in the midst of thee, and thou shalt know that the Lord of Hosts hath sent me unto thee. And the Lords shall inherit Judah, His portion in the holy land." (Zechariah 2:10-12)  As here foretold, the Lord has come many nations have been joined to Him; but not fathered into literal Canaan.  Therefore, the "holy land" where Christ dwells in the midst of His people and inherits Judah-the Church-a moral state as the name itself implies; for it is only when "the temple is holy" that "ye are the       temple of God," or that ye are indwelt of the Lord and have part in the holy land.  In chapter 13:1-2, we are told that "in that ay there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and uncleanness.  This two-fold remedy justifies us from all the sins we have committed and, when light has revealed the impurity of our inherited nature, faith again touches the atonement, and the soul is made "whiter than show." Immediately following the above text, the prophet adds:  And it shall come to pass in that day (the day of the open fountain-Gospel day), saith the LORD of hosts, that I will cut off the names of the idols out of the land, and they shall no more be remembered: and also I will cause the prophets and the unclean spirit to pass out of the land.  When we come to this fountain of cleansing every idol, every Canaanite must be put to death and the land of our inheritance cleansed from every unclean spirit.  This holy seer concludes his sublime prophecy in the following beautify and highly figurative language. "In that day," after announcing the coming of Christ (Zechariah 2:10), every salient reference to the work of redemption is referred to "that day," meaning of course the present reign of the Sprit of grace; see Zechariah 13:18, also 12:2-11, where it is anon used with reference to the destruction of Jerusalem: "In that day shall there be upon the bells of the horses, HOLINESS UNTO THE LORD; and the pots in the Lord's house shall be like the bowls before the altar; yea, every pot in Jerusalem and in Judah shall be holiness unto the Lord of hosts . . . and in that day there shall be no more the Canaanite in the house of the Lord of Hosts." (Zechariah 14:20-12)  This is a lively picture of the all absorbing nature of perfect holiness in which the soul is so transported and swallowed up that it "shall be in him a well of water, springing up into everlasting" praises to God and the "beauty of holiness." Such will necessarily appear hobbyists. The whole "body being full of light; the eye will be single;" they shall see Jesus only. Yea, they determine to know nothing save Jesus, the uttermost Savior. Everything dwindles into insignificance before the crowning glory of holiness.  Being "pure in heart," they "see God" in all His works and desire everything in the universe to bear the insignia of "holiness unto the Lord." Instead of a precept of the Divine law; a mere point in the way, the fully renewed soul finds that perfect "love" sums up "all the law," and holiness is the "highway" itself.  Hence it properly enters into and governs every minutia of life.  Holiness a hobby! Why no person this side of hell has anything to do but drink in the holiness of God, fulfill its obligations in our several relations, and show forth its Divine power and beauty. Yes, holiness shall be written upon the "bells of the horses, upon every pot in Jerusalem"-the Church-and "her merchandise and her hire shall be holiness unto the Lord." (Isaiah 23:18) It is the one only trademark in all God's "holy mountain." It shines in the kitchen and pervades all business, for we should cook, eat and drink and do all things to the glory of God and the promotion of holiness.  Now it is expressly said that "in that day, " i.e., in the present Holy Spirit dispensation, and wherever this glorious reign of holiness is established. In that day there shall be no more the Canaanite in the       house of the Lord of Hosts.  Holiness is here identified with the extermination of all Canaanites: hence the taking of the land of Canaan is typical of entering the state of perfect purity after leaving Egypt-the sinner's bondage-and passing through the wilderness, or justified state. How, I ask, can we account for the idea of the Canaanites being in "the house of God, which is the Church of the living God," in this Gospel day, unless we interpret them as representing the manifestations of the flesh, or inbred depravity; which Paul says, "wars against the Spirit;" which "sin in the flesh," Christ having "condemned," is now under sentence to be "crucified" and entirely "destroyed;" just as God gave orders that not a Canaanite should be spared alive and every trace of their idolatrous worship should be blotted out of the land.  What a striking figure of the work of our Joshua, who leads us into the Canaan of perfect love; "destroys the works of the devil;" "makes and end of sin in us and perfects forever them which are sanctified."  The passage of the Red Sea, as far as I am aware, is believed by all to represent justification, yet the Scriptures are for more explicit in applying the passage of Jordan to the entrance of perfect holiness.  In reading the exodus from Egypt the newborn soul looks into the mirror of his own experience. So all who have entered the rest of faith, the glorious Sabbath of the soul, bind in the passage of Jordan and triumphs of Canaan, an exact counterpart to their experience.  But many yet "disbelieve the Lord in this thing," and disobey His orders to drive out and destroy these inborn foes; hence, they infest the house of the Lord-pride, anger, malice, covetousness, self-will, impatience, unbelief, etc. These destroy the peace, canker all the fruit, and paralyze the power of the Church; as the Lord hath said, "Those which ye have left remaining of them have become pricks in your eyes, and thorns in your sides, and snares, traps and vexing scourges." (Numbers 33:55, Joshua 23:13)  Hear again what the spirit saith:  And his father Zacharias was filled with the Holy Ghost, and prophesied, saying, Blessed be the Lord God of Israel; for he hath visited and redeemed his people, And hath raised up an horn of salvation for us in the house of his servant David; As he spake by the mouth of his holy prophets, which have been since the world began: That we should be saved from our enemies, and from the hand of all that hate us; To perform the mercy promised to our fathers, and to remember his holy covenant; The oath which he sware to our father Abraham, That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear, in holiness and righteousness before him, all the days of our life.  (Luke 1:67-75)  Here we are told that, "in remembrance of His holy covenant," God was "about to perform the mercy "promised to our fathers," "the oath which He sware to Abraham." Now, the great blessing vouchsafed in that covenant to the seed of Abraham (Christians, Galatians 3:7-20) was the land of Canaan, which the Holy Spirit thus interprets:  1. "That He would grant unto us, that we, being delivered out of the hand of all our enemies"-i.e., Canaanites or inbred sin, for nothing but sin prevents from serving God. Therefore, says Paul, "Being made free from sin, and become servants to God, we have our fruit unto holiness."  2. "Might serve God without fear," that is, in "perfect love," which "casts out fear."  3. "In holiness and righteousness." This is parallel with the passage in Zechariah, which identifies the reign of holiness with the extinction of all Canaanites. This interprets the promised Canaan as       consisting in the possession of the Holy state.  4. "Before Him," not before men who judge unrighteously, but before "God, who knoweth the hearts," the holy can walk and be perfect.  5. "All the days of our life,"-praise God! In this "holy land" the purified are constantly "kept by the power of God," "holy and without blame before Him in love."  That you may see, dear reader, that the moral state just described, is the antitype of Canaan, I place side by side the covenant and its explanation by the Holy Ghost.  O, ye seed of Abraham, His servant, ye children of Jacob, His chosen. He is the Lord our God. He hath remembered his covenant forever . . . which covenant He made with Abraham, and His oath unto Isaac; and confirmed the same unto Jacob for a law, and to Israel for an everlasting covenant. To perform the mercy promised to our father, and to remember His holy covenant: the oath which he sware to our father, Abraham.  Saying, unto thee will I give the land of Canaan, the lot of your inheritance. (Psalm 105:6-11) That He would grant unto us, that we, being delivered out of the hand of our enemies might serve Him without fear, in holiness and righteousness before Him, all the days of our life. (Luke 1:72-75)  Speaking of the same everlasting covenant, the Holy Spirit inserts deliverance and holiness just where the original has the land of Canaan; therefore, as already demonstrated, the real land of promise is holiness of heart and all its concomitant blessings.  This accounts for the fact that the prophets so often associated the idea of purification with bringing into the land, and also the New Testament frequently identifies sanctification with inheritance; and, as holiness is the everlasting inheritance of the saints, we can have it now. O, blessed truth!  "We now the promised land possess,  The land of perfect holiness-  Where streams of milk and honey flow,  And rich supplies in plenty grow."  It is true, the final location of our "inheritance is reserved in heaven for us," but the eternal state of our inheritance is perfect holiness, which must be entered now by faith, and through the blood of Christ. Heaven is both a state and place, and as no one can enter and enjoy that holy place who is not perfectly conformed thereto, there must, of necessity, be a complete assimilation of our present inheritance, or heaven state to our future inheritance, or heaven abode.  Therefore, "Christ loved the Church and gave Himself for it, that He might sanctify and cleanse it with the washing of water, by the Word; that He might present it to Himself a glorious Church not having spot or wrinkle, or any such thing; but that it should be holy and without blame." (Ephesians 5:26-27)  He brings her into the inheritance of the fully sanctified preparatory to her pure angelic home.  That the reader may take in at a glance this harmonious array of Bible truth, I close this chapter with a catechetical epitome of the same.  Question. What did God promise in the covenant He made with Abraham?  Answer. 1. In thy seed shall all the nations of the earth be blessed.  2. I will multiply thy seed until they become as numerous as the stars of heaven, and as the sands upon the sea shore.  3. I will give unto thee and thy seed all the land of Canaan for an everlasting possession.  Q. Who is the seed spoken of in the first promise?  A. He saith not, and to seeds as of many, but as of one. And to thy seed, which is Christ. (Galatians 3:16)  Q. Who are the numerous seed of the second promise?  A. All who are of the faith of Abraham, who is the father of all that believe. (Romans 4:11-12) Know ye therefore that they which are of faith, the same are the children of Abraham. And if ye be Christ's, then are ye Abraham's seed and heirs according to the promise. (Galatians 3:7 and 29)  Every child of God, from the beginning of the Gospel of Christ to the close of time constitute this great family.  Q. What did God promise to give every one of His spiritual seed, or all Christians?  A. All the land of Canaan.  Q. How did Christ interpret this promise of the Father?  A. He applied it to the baptism of the Holy Ghost; power from on high. (Luke 24:49 and Acts 1:4-5)  Q. When began the fulfillment of the promise?  A. On the day of Pentecost.  Q. Have we positive proof that the promised Canaan is identical with the gift of the Spirit?  A. Yes. In the third of Galatians, Paul says: That the blessing of Abraham might come on the Gentiles through Jesus Christ, that we might receive the promise of the Spirit by faith. The blessing promised to Abraham for all believers is declared to be the promise of the Spirit; and, in verse 18, it is identified with the inheritance that God promised. Now, the inheritance promised was the land of Canaan, which, therefore, represents the full possession of the Spirit of God.  Q. Who have entered this inheritance?  A. Them that are sanctified. (Acts 20:32, 26:18)  Q. Is the baptism of the Spirit and entire sanctification one and the same thing?  A. Yes. By sanctification we are purified unto the Lord, and the Holy Spirit is the Refiner's fire that takes away all our dross, or impurity.  Q. How do we enter this holy land?  A. By faith; That they may receive forgiveness of sins, and inheritance among them that are sanctified by faith. Therefore, it is by faith that it might be by grace, to the end the promise might be sure to all the seed. (Romans 4:16) Purifying their hearts by faith. )Acts 15:9)  Q. How is the inheritance conveyed to us?  A. It is bestowed on us by our Father in heaven, in His last will and testament. THIS IS THE WILL OF GOD, even your sanctification. (1Thessalonians 4:3) By the which will we are sanctified through the       offering of the body of Christ.  (Hebrews 10:10)  Q. Who are embraced in the will as entitled to enter this inheritance?  A. Such only who have already become the seed of Abraham or the children of God. To the end the promise might be sure to all the seed. And if ye be Christ's then are ye Abraham's seed and heirs according to the promise. (Galatians 3:29)  Q. Who did Christ say could not receive the promise of the Father?  A. The world-the unconverted. And I will pray the Father and He shall give you another Comforter, that He may abide with you forever, even the Spirit of Truth, whom the world cannot receive; because it seeth Him not, neither knoweth Him: but ye know Him; for He dwelleth with you, and shall be in you. (John 14:16-17)  Q. In New Testament order, what do we receive when we first believe on Christ?  A. The pardon of all our sins and adoption into the family of God.  Q. What after we believe?  A. After that ye believed, ye were sealed with the Holy Spirit of promise; which is the earnest of our inheritance. (Ephesians 1:13-14)  Q. What two events in the history of Israel typify the works of regeneration and entire sanctification?  A. First. The exit out of Egypt and passage of the Red Sea represent the soul's emancipation from the bondage of sin and the converts' song of joy and victory.  Second. The passage of Jordan represents our death to inbred sin and spiritual resurrection in the perfect image of Jesus. The falling of the walls of Jericho, to my mind, is a striking figure of the demolition of the partition walls of selfishness and sectarianism that so commonly obtain precedence in the impure heart.  Both the Red Sea and Jordan were parted by the miraculous power of God; as regeneration and entire sanctification are each distinctively the work of the Lord.  Q. What, in the history of Israel, correspond with the states of justification and perfect holiness?  A. The former grace is strikingly pre-figured by the wilderness life. There, they exulted in the past victory at the Red Sea, as the justified often animates his heart by singing:  "Happy day,  When Jesus washed my sins away."  But, like the merely justified, theirs was a mixed state; they were provided with manna from heaven and "drank of that spiritual rock, which was Christ," and yet they were troubled with distrust; they murmured at the providences of God: they inclined to worship the work of their own hands and in heart turned back to Egypt. What a prototype of the pleasure that men take in blowing the trumpet of self praise in telling and often magnifying what great things were accomplished under their labors; and also of the large numbers who annually go back into servitude to sin.  But the Canaan life very fitly represents the entirely sanctified state, or that of "perfect love," where the soul is subject to desperate assaults from the combined forces of darkness; and yet dwells in everlasting day, and has constant victory over all sin. In this holy land "perfect love" reigns without a discordant element, the "mountains drop sweet wine," and the tranquil soul drinks in the deep and everlasting river of God's peace.  Another point of analogy is this: In Egypt they lived upon the natural products of the land; in the wilderness they were supernaturally fed; but when they reached Canaan the manna ceased and their wants were abundantly supplied in the rich products of the soil. What does this mean, if not the fact that the sinner's life, though dark and unhappy, is the spontaneous outgrowth of the heart? It requires no effort to sin. He has no other proclivity. Indeed, he scarcely takes cognizance of his sin. The profane man will swear and not notice it. Sin dwelling in the heart will sin itself and, if unrestrained by the law of grace, the soul rushes on to destruction like a downgrade train, with high steam and no brakes. But let the sinner come to Christ and obtain pardon. Before entering upon the new life he imagines what a hero he will be for Christ; but he finds himself badly disappointed. Notwithstanding his warm love for Jesus and his fervent desire to serve Him, he finds in his nature a strong counter current. I have heard many say that they could formerly serve the devil with perfect ease; but find it up-hill work to serve the Lord, and yet they gave every evidence of justification.  It is true a new and loyal nature has been planted in the heart, but the old inbred nature remains; hence, his religious career is urged on against the tide of nature by a combination of powerful motives.  His is the religion of effort and not the spontaneous out-flow of his nature. But is this the best God can do for fallen humanity? If Satan can incline the heart of man to move with perfect ease in the drudgery of his will, cannot the Almighty give us an equal appetency for His sublime service? If the devil can make a man "free from righteousness,: cannot God from unrighteousness?  Yea, verily, when the Jordan of death to sin is passed, devotion and obedience to the Lord becomes the natural out-flow of the soul; with David we can say, "All my springs are in Thee." God is the spring of all our actions. "He unites our heart" to do His will; that is, He blends all our desires into perfect harmony with His holy law.  Not a single point in our affections or wishes diverge from His.  This is the perfect soundness of the soul; its normal attitude towards its Maker.  All motives so essential to the support of the soul in the former sate are no more needed. We no more serve God because a duty, for the sake of the cause, for fear of hell or the desire of heaven.  If all these things were struck out of existence, the attitude of the soul in perfect love to God would remain unchanged, and its devotions flow on all the same. Because the soul is so enrapt with the Deity, so swallowed up in His will that it would keep right on delighting in and adoring the God of boundless love, its only center of attraction.  In this holy state the soul brings forth its rich fruitage of praise and glory to Jesus, just as naturally and freely as the fertile valleys of Canaan produce the enormous cluster of vintage.  Therefore, "he who has entered into his rest has ceased from his own works;" and God "works in him to will and to do of His good pleasure."  God is the source of every desire in the heart where He alone dwells; hence, to follow every inclination of the soul is but to fulfill all the will of God. Hallelujah! What unbounded freedom!  This is religion made absolutely natural. Not second nature, but first nature; the full restoration of the moral image of the Creator.  In conclusion, let it be remembered that Canaan was entered subsequently to the wilderness; therefore, every text that we have adduced to prove that this land typifies perfect holiness proves that his glorious state is a distinct attainment after justification.  If the miraculous passage of the Red Sea represents a moral change-i.e., regeneration-is it not reasonable to believe that the parting of the waters of Jordan pre-figures a second moral change?  Since none but the "seed of Abraham," "they that believer"-or "they that are Christ's" (Galatians 3:7, 29)-are "heirs" of this "inheritance," then it follows as the absolute and fixed order of God, that we must first enter the conditions of the will; must first be adopted into the family and thereby become an "heir of the promise," before we can present our claim before God and obtain our "inheritance among them that are sanctified by faith."  So reads the last will and testament of God. Who shall presume to change it?  "O, ye that roam through weary years,  Of inbred sin and doubts and fears-  A bleak and toilsome wilderness,  Come to the land of rest and peace."      Chapter 5 B  CHAPTER 6      THE SECOND GRACE INFERRED FROM THE SEEMING IMPRACTICABILITY OF THE SCRIPTURES,  WHILE IN THE MERELY JUSTIFIED STATE My next proof of a second work of grace is based upon the fact that men and women in the merely justified state do not and generally feel that they cannot live up to the Bible standard.  Thirteen years of experience, observation and conversation among faithful believers in this initial grace clearly evince to me that there is an underlying sentiment quite common that the Bible is not altogether practical; that it is a pure and perfect standard which all should aim at but no one can expect to measure up to in this life, or at least is very difficult. This semi-infidelity often crops out in expressions as follows: "I am striving to do the will of God;" "I am trying to live as near right as I can;" "I want to obey God just as far as it is possible." These and similar expressions, very common, all betray a half suppressed conviction that the requirements of the bible are somewhat beyond our capacity in our present situation. They would revere the Bible as all right; hence ascribe their shortcomings to the peculiar circumstances with which they are surrounded.  The fretful mother thinks if she were not harassed by so many children and household cares she could live in perfect patience. The toiling poor fancy that plenty of this world's goods would fill their hearts with constant peace, gratitude and devotion to God' while the rich suppose their circumstances less compatible with a holy life than the former class. The businessman hopes to enjoy the fruition of unbroken "fellowship with the father and with the Son," after retiring from active life. Some ascribe the vexations that interrupt their religious enjoyment to physical infirmities. Others blame their neighbors and not a few their preacher or Church that they cannot get on better in religion and enjoy constantly the river of peace and fullness of god vouchsafed in the Bible.  Now, whether we attribute this discrepancy to the impracticability of the Bible or the incongeniality of our condition in life, we impeach the goodness and wisdom of God. We wither cast upon Him the blasphemous reflection that He did not know the circumstances to which we are necessitated in this world or lacked the ability to give us a religion adapted thereto. But the "more grace" solves the difficulty. It shows us that the trouble is not in the Bible more external surroundings, but a want of internal conformity to God and His holy law.  Christ says. "My commandments are not grievous." "My yoke is easy and my burden is light." By His yoke and burden He evidently meant all the obligations imposed by the laws of His kingdom; hence, there must be a state of grace in which it is perfectly easy t fulfill all the will of God.  Have you, dear reader, reached this point? Can you pull sweetly in all the ethics of heaven laid down by the Son of God? Suppose we try His sermons, Matthew chapters 5 and 6 and Luke chapter 6. Do you feel blessed (happy) when you are persecuted? And can you "rejoice and be exceeding glad," when "men revile you and say all manner of evil against you?" Do these joyful feelings naturally spring up in your heart under such circumstances? Should this treatment come from an unexpected source, from your own brethren and excited by jealousy, would there be no response in your heart but emotion of love and joy? No feelings of resentment nor tendency to anger?  Christ says, "Resist not evil, but whosoever shall smite thee on they right cheek, turn to him the other also." "And if any man shall sue thee at the law, and take away thy coat, let him have they cloak also." Again, "I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you."  Is this an easy yoke for you? Do you possess a mature that is in perfect harmony with these precepts: a heart that delights in them with no opposite inclination? If not, then regeneration has not inducted you into "this grace wherein we stand, and rejoice in hope of the glory of God," and even "glory in tribulation."  Now there is nothing unreasonable in these precepts; in fact they, and the sermons of which they are a part, contain the sublimest moral philosophy of Jesus; the fundamental principles of his kingdom. If ourselves and all we possess be given over to God, which is our reasonable service, what concern is it of ours if aught be taken away? Shall we "want any good thing?" And if we are "made perfect in love," or "renewed in the image of God," who is love, it will be just as easy to love our enemies, and those that hate and despitefully use us, as our friends because there is nothing but love in the heart to flow out toward all men under all circumstances. And as "love endureth all things," "beareth all things," and "worketh no ill to his neighbor," where only love dwells there is nothing that inclines to resent or requite evil.  Therefore the words of Christ hold good even in the above precepts. They are indeed "easy" and "light," in fact spontaneous. But this glorious truth is about as incredible to the merely justified as perfect       innocence is to the sinner.  I have found but few in the first degree of grace that can believe Christ's pure doctrine of non-resistance.  We cannot wonder at this since Christ said to His unsanctified disciples, "I have many things to say unto you, but ye cannot bear them now." (John 16:12)  It is very difficult to receive truth that is directly opposite to our nature.  Again, I ask, have you a faith that "takes no thought for the morrow," "what ye shall eat, wherewith ye shall be clothed?" Are not all frettings and murmurings, every dirge of complaint and all tormenting fears inconsistent with a life of perfect trust in God?  Here again, old and young, in the justified state, manifest their need of elevation to the higher plane or "more excellent way," of charity that believeth all things."  Let us now form a yoke of another class of Scriptures and see how "easy" it sits.  "Whether, therefore, ye eat or drink, or what soever ye do, do all to the glory of God." (1 Corinthians 10:31)  "And whatsoever ye do, in word or deed, do all in the name of the Lord Jesus." (Colossians 3:17)  "Be ye holy in all manner of conversation." (1 Peter 1:15)  I pray you, dear reader, to solemnly consider these Scriptures, for by them we must be judged. They make no unreasonable demands.  The fist simply asks you wholly and exclusively to answer the original end of man's creation, i.e., the glory of God. But it is impossible to do this until by the Redeemer's blood we are restored to man's original purity.  In the redemption of our dead and lost souls, God has laid us under a thousand fold greater obligation to serve Him than Adam was. Having been bought with an infinite price, we are no more our own: therefore we have no right to do or say aught except as an agent for Christ to whom we belong; hence in His name and exclusively for His glory.  Compare with this the foolish jesting, vain conversation, and sometimes even corrupt communication among professors. Look at even preachers spending god's money to gratify the unnatural and unholy appetite for tobacco, and thereby defile the temple of the Holy Ghost.  Behold, in the church, the great sin of pride. Why is it that converted sisters do not "dress as women professing Godliness?" Why even Christian mothers waste the Lord's means, consume precious time, starve mind and soul, and even impair the body to conform themselves and children to this corrupt world. They desire to glorify god' but, by their foolish adornments, they provoke Him to His face; violate, not only the Word of God, but the dictates of good sense, and the true principles of civilization. Is this all to the glory of God?  There is the converted worldling. He feels the obligations of a consecrated life and although he is taught that in regeneration he became dead to the world, yet he finds in his heart something that strongly gravitates from god to this world. He is pained at this inbred foe and know that he needs more perfect deliverance; but for the want of definite teaching, he does not know how to obtain it. Therefore, he either gives up the struggle or is forced to fight the devil and the world without; and at the same time carry on a civil war at home, an oppressive yoke indeed.  The timid soul is ever dreading the yoke of Christ and trembling beneath His burden. He cannot understand why the way is so hard for him when Christ represents it as "easy." If very faithful he may, in a small measure, obtain by growth the "glorious liberty of the sons of God," which it is the office of the Sanctifier to confer in and instant through faith.  The former develops power to repress indwelling evil; the latter consumes it and "strengthens with all might."  But without being made "first pure," growth is so obstructed that the faint-hearted believer seldom triumphs over the man-fearing spirit. For the want of a Joshua to lead them over into the land of "perfect love," wherein is "no fear," many of these become weary of the yoke and turn back to Egypt. Others are goaded on through a sense of duty and fear of hell; always quailing before the cross as if about to be immolated.  We might mention the sensitive man. He knows his pardon and sincerely endeavors to fulfill all righteousness; but finds himself still beset with, and often overcome by, and unrighteous tempter. He reads this promise: "great peace have they that love thy law, and nothing shall offend them." He knows that he loves God's law, yet many things offend him. He wonders at this disparity, not knowing that he is not yet in the promised land. He reads again that "God will keep him in perfect peace whose mind is staid on Him;" but, he is unable to comply with the condition: he finds something within that makes him "prone to wander from the God he loves." To love his enemies, "lay aside all anger and malice," and "overcome evil with good," he finds anything but an easy yoke and light burden.  Once more, we read in the pure law of Christ, "In everything give thanks; for this is the will of God in Christ Jesus;" "Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ. (1 Thessalonians 5:18, Ephesians 5:20)  Do these bows set easily and gracefully upon your neck? What will we do with this Scripture? Shall we assume the responsibility of saying that God's Word does not mean what it says; or will we recognize the obligation to thank God "always," "for all things," and "in all things?" Yea, thank Him, not only for, but in persecution; for,       and in the midst of temptations, afflictions, losses and trails. Thank       God "always" for prosperity and adversity; for rain in a wet time as well as in drought; when our plans succeed and when they fail. I know every well that by raising up this standard of Jesus, we subject ourselves to the sneers of a sensual worldly and Godless Church. "For if they have done these things in a green tree, what shall be done in the dry."  If Christ and the apostles were called mad and beside themselves, what may we expect if we follow them but the charge of fanaticism and insanity. For, and in these things, give thanks. Hallelujah! To those who "live in God," and by "the faith of the Son of God," this is sound philosophy and a blessed yoke.  But it may be objected that much which affects us in life is sin and if we thank God for that, do we not make Him the author of it? The law of Christ was given for such who are "made free from sin: themselves; and there is no inconsistency in thanking God for what we may suffer through the sins of others because it is over-ruled to our good.  This, however, does not make sin right in itself. It does not in the least excuse the perpetrator nor mitigate the penalty.  But who can thank God for that which, to all appearance, is a dire calamity!  1. Because his faith is not yet "finished;" he has not reached the "full assurance of faith," that "believeth all things;" hence he cannot trust God independent of, and in defiance of, circumstances.  2. Because he yet possesses a nature that is opposite to his new inborn nature and not subject to the law of God; more apt to murmur at than thank God for His providences that seem adverse.  But the entirely sanctified can joyfully walk in these precepts. Their       obligations are not only "easy" and "light" but the natural out-flow of a soul that is dead to self and filled with the life of God.  1. Because the Author of his faith having finished it, he looks "not at       the things that are seen, but at the things that are not seen," "judges nothing from appearance," and when all is dark and only evil to human perception, he continues to rejoice and thank God in the sweet assurance that He who has power over all things, is infinite in love, has numbered the very hairs of our head" and kindly guards all our steps, will cause "all things to work together for good to Him."  2. Because the "old man," or Adamic nature, having been destroyed, his whole being sweetly blends with the nature and will of God; hence, he delights in and thanks God for all His providence. With Archbishop Fenelon, he "refers everything to God," and with Madame Guion constantly recognizes that "whatever now is, is the will of God to me." That is, although it emanates from sin itself; which is contrary to God's positive will, yet so far as it affects me, it is His permissive will.  3. Being, in a sense, dead to every thing but God, that which satan, the world and wicked professors throw at him, he only feels as a blessing from God into which His wonderful grace converts it before reaching him; hence he thanks the Lord for all that He bestows and for turning to our favor all that comes from wicked agents.  4. He thanks God always because always conscious of a freedom from sin through the blood of Christ; for everything, because it is either directly form the Lord, or made a blessing by Him. Hallelujah!  Now, as old and young, in the merely regenerated state find it impossible or extremely difficult to measure up to this Divine rule, we are forced to conclude that the Bible is not quite practical and Christ misrepresented it, or there is a higher state of grace that perfectly adjusts us to the yoke of Christ and makes all Christian duty easy. The latter fact is clearly established by the Word of Truth and the testimony of all who have "perfected holiness in the rear of God."  Glory to the God of all Grace! When raised into this purer atmosphere, this holy mount of "full assurance" we no longer view the sermons on the mount and the sublime precepts of the Epistles as a standard to be admired but never realized; but as lines along which the soul moves with the utmost ease and ecstatic delight.  To deny the higher plane of Christian experience is, therefore, to contradict Christ's representation of His service and to impeach the       wisdom and goodness of God. To acknowledge and embrace it is to vindicate the highest and purest precepts of the Lord and magnify His super-abounding grace that fulfills them all in us to the praise of His glory,  Oftimes have poets sung of rest,  Sweet rest and peace in heaven.  Must souls forever toil below?  Is there no promise given?  Can it be possible that Christ  Can only do a part,  Forgive the past, but still leave sin  And weights within the heart?  No; Jesus said 'twas finished,  When He was crucified,  The work was all completed,  For which He lived and died.  He came to save the sinner  From guilt and all his sin,  And gives a Canaan rest, if we,  Believers enter in.  The yoke of Christ is all delight-  Not heavy tasks for us-  Imposed by Christ to weigh us down,  He did not mean it thus,  But we must give ourselves all up,  To let Him live our lives;  And crush out self within our hearts,  Till it no more survives.  We'll find His yoke is liberty,  When all the heart is pure,  When we, the second grace shall see,  And know the double cure.  O, glorious fountain! Precious blood!  It makes me white as snow.  His yoke is sweet; His burthen love;  A heaven here below. CHAPTER 7      THE SECOND WORK OF GRACE TAUGHT BY THOSE SCRIPTURES  THAT ENJOIN THE BELEIVERS' CONSECRATION  We have already referred to the words of Christ in Mark 9:49, where He assured His disciples that, in order to their separation from the offensive nature, "every one" of them must be "salted with fire," as a "sacrifice" to God. This offering of themselves was made on the day of Pentecost, and how wonderfully they were all "transformed by the renewing of their minds."  Following the example of the great Teacher, Paul writes as follows to the Church at Rome: "Yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God." (Romans 6:13)  Here we learn that this presentation to the Lord is enjoined upon such as "are alive from the dead." Like the Ephesians, they had been quickened.  The idea of a definite offering of self to God is more clearly marked in the Emphatic Diaglot, J. McNight and Conybear and Howson. The first two render it, "Present yourselves to God." The latter, "Give yourselves to God, as having been raised from the dead."  The reasoning is that God, having raised us to spiritual life, we should now make a solemn offering of ourselves to Him.  Now read Romans 6:19. I will give it according to the Emphatic Diaglot:  I speak humanly, because of the weakness of your flesh: for as you       presented your members enslaved to impurity, so now present your members bound to righteousness for sanctification.  This rendering makes the offering already past apply to the presentation of themselves before God for pardon, for then they were "enslaved to impurity and iniquity." "So now present your members, bound to righteousness." Having entered the kingdom of Christ they were bound by the obligations of His righteous laws.  The object of this solemn consecration is "for sanctification," or as in the common version, "unto holiness." Whatever latitude may be allowed this scripture, one thing is clear, i.e., the Apostle enjoined upon his Roman brethren the duty of making a sacrificial offering of themselves to God whereby they were to become sanctified, or holy. The preposition rendered "unto" and "for" is eis, and its full force is into: hence this Christian consecration, joined with faith as taught in 5:2, inducts into this higher grace, or rather, they are the conditions upon which the "Very God of peace sanctifies wholly."  The time specified for this experience is not the dying hour, but "Now."  Yes, now present your members . . . "for sanctification:" just such invitations are now sounded out by those who preach the "fullness of the blessings of the Gospel."  This text clearly proves that sanctification is distinct from, and subsequent to, the first offering of a soul dead in sin for pardon.  "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.  "And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable and perfect will of God. (Romans 12:1-2)  Not sinners, but brethren, are here entreated. Consider the solemn importance Paul attaches to this duty: he beseeches them "by the mercies of God," as if to say the whole scheme of Divine mercy largely depends upon the possession of this grace by the Church.  What stronger motive could he have urged? "That ye present your bodies a living sacrifice . . . unto God."  No one but he who has passed through this deep heart-searching and flesh-crucifying process can form any idea of the wonderful depth and absolute perfection to which this consecration must extend before the end of self is reached. When this point is attained, faith mounts up to God, touches the atonement and grasps the promise of sanctification.  In that moment the body of sin dies and the soul sinks into a deep quiescence-a holy reign of peace never before experienced. Here all       inclination to "conform to this world" ends and the tranquil soul finds itself "transformed" into the perfect image of god and "renewed" in all the mind of Christ.  It is thus clearly rendered by Conybear and Howson: "That, by an unerring test you may discern the will of God, even which is that good, and acceptable and perfect."  To disbelieve a thing before applying the final test of its truthfulness       betrays sincerity.  O, how many choose to suffer the distraction of uncertainty as to what the "perfect will of God," our sanctification, is rather than test the Lord and realize within their own hearts "what is the greatness of His (saving) power, to us-ward who believe."  How perfectly the Apostle describes the full salvation of believers. First comes our part, consecration: then follows the transformation of our moral nature, the perfect renewal of the spirit, or temper of our minds; which can only be wrought by the direct power of god: whereby we prove, that is, we experience the perfect will of God accomplished in our salvation from all sins.  The sinner presents himself a dead sacrifice to God, and proves His pardoning mercy and quickening power. The believer presents himself a living sacrifice and proves the perfect holiness that the Father has willed to His children.  Many claim that they made a perfect consecration when seeking pardon, hence have no occasion for the second. To which I remark, your consecration seemed perfect because it measured up to your highest standard or sense of duty. But it was imperfect because it did not and could not measure up to God's standard of holiness. Here it may be asked, Will god receive a consecration that is imperfect? Yes, on this principle: "It is accepted according to that a man hath, and not according to that he hath not."  Now, that no subject of the "kingdom of darkness," even under the grace of penitence can take in the Divine standard of holiness is too       obvious to need argument. Therefore, it follows as an inevitable conclusion that in order to consecrate ourselves up to the full extent of God's pure law a second consecration must be made after being illuminated by the Spirit of adoption.  But here arises another question: Can finite man, in this life, apprehend God's standard of holiness that he may yield himself up to its full claims? Why not, if "God shines into our hearts to give us the light of the knowledge of the glory of God in the face of Christ Jesus?" The Holy       Spirit shines into our hearts revealing the glory, i.e., the holiness of God, (which is the standard of our holiness) while we look into the face, the Gospel of Christ: "for therein is the righteousness of God revealed from faith to faith." (2 Corinthians 4:6 and Romans 1:17)  "If we walk in the light as God is in the light," will not our conception of holiness correspond with His?  Since this second consecration is one of the chief stumbling stones in many minds, I wish to enlarge a little here and simplify as much as possible.  Consecration is the adjusting of ourselves to God's will, hence it can only extend up to the line of our consciousness of the Divine will, or our sense of moral obligation.  Beginning with the sinner, dead to righteousness, let us trace the work of grace in reference to consecration through its stages to perfection,  If the unawakened sinner, who has not the remotest conception of the magnitude of his sin in the sight of God, were at once to consecrate himself to the Lord, he would feel some remorse for a number of the most flagrant sins of his past life and see the necessity of correcting his habits in a few particulars.  This, he thinks, would be an entire yielding up to god-a perfect consecration-and so it would be, measured by his limited range of moral obligation.  But no sooner is he drawing nigh to God for pardon than light breaks into his mind revealing much more sin in his past life and extending his sense of duty much farther into the Divine law. Hence, a perfect consecration must include more than under the former standard.  Still, pardon is delayed and, as he seeks on, one additional degree of light succeeds another, each increasing his spiritual vision more fully to discern the magnitude of past sin and the extent of present obligation.  The goodness and mercy of God passes before his awakened mind, which greatly magnifies his sin and aggravates his guilt. Conscience strikes terrible blows and inflicts a thousand stings. It sees nothing but the justly provoked wrath of God.  The soul now reaches that degree of illumination whereby he sees that his past life has been all wrong; and if God would condescend to pardon him, he would be under obligations to give his whole life to Him in the future. He shrinks from the cross, dreads duty and some, it is believed, turn back form this very threshold of the kingdom. Most, however, prefer to take their lot in the service of God rather than remain under their oppressive load of guilt or suffer the penalty of sin, apprehended by an awakened conscience.  In their distress they yield; the Lord accepts and pardons because their consecration measures up to the highest standard that an unregenerate soul can conceive of.  Now, the ability to consecrate is induced by the grace of God and can never extend beyond the conception of the Divine will. In other words, we can know absolutely nothing of the unexplored regions of our will and moral nature; nor of the vast extent of moral obligation that lies beyond the present range of our vision.  The newborn soul, sooner or later, feels the need of a more perfect consecration and perfect heart purity. This want is often manifest in       earnest prayers that the Lord would "remove every thing from the heart that is opposite to Himself."  It is just as natural for a convert to pray for sanctification in some other form as it is for a penitent to pray for pardon. And, unless led to the cleansing stream, the earnest Christian continues through life to offer the same petition. Now these prayers certainly arise from a true want in the heart and an assurance that they are in the bounds of Divine promise, or they would soon be abandoned or never offered at all.  Why, then, may I ask, have they not, excepting in rare instances, been realized?  The answer is this: It can only be received by faith, and "faith comes       by hearing," and they never heard it preached as a definite attainment. The one-work theory of the head could not stop the out-cry of the heart for purity, nor extinguish the many promises that inspired a latent faith in its attainment; but it could render them vague and indefinite, and thus prevent a direct act of faith from appropriating them in a present, definite experience of perfect holiness, or freedom from sin.  Now, the universal longing for purity in the heart of the "quickened" proves that absolute conformity to God has not yet been reached and, therefore, the work of consecration must be carried beyond the point of justification. We have seen the life-long result of not having a definite goal to aim at in our subsequent pursuits; now let us follow the "more excellent way."  You remember that the offering of ourselves a sacrifice, dead in sin, was accomplished by having in the mind a definite object of pursuit; it was by drawing nigh to God for pardon that consecration was deepened to the point of acceptance. So, let us put up a "mark for the prize," of the Christian's "high calling." He is "called unto holiness." Tell him so. Point directly to the rent veil and the blood of Christ, and at once invite him to God's altar that he may "present his members for sanctification." And, as in the former consecration, light will increase.  Then, it brought guild; now, it unfolds the impurity of our nature and intensifies the purity of God's law. Clearer and clearer flashes the light into the soul, exposing the deep corruption of fallen humanity and demanding a consecration measuring up to the present standard of holiness.  Now the soul is passing the ordeal described in Hebrews 4:13. As this dissecting and thorough searching of our entire moral being is carried on, many "creatures" of our depraved nature are "manifest," which, having been born in us, it is like death to part with them. O, how the flesh shrinks to lay down forever the last vestige of self will and reputation. To sign a quitclaim of all we have to God. To have the last particle of pride put to death. How every manifestation of inbred depravity pleads for some life to be spared.  "We are willing to be bound down and lose all liberty, only let us live."  But their cry must not be heard for a moment. We must take sides with God against self and show no mercy to those Canaanites.  We must suffer this proving and "discerning of the thought and intents of heart," this searching out of idols to proceed until the whole realm of our moral being, the deepest point in our will, is brought under the mirror of Divine truth; and within the compass of our consciousness just as it lies "naked and open unto the eyes of Him with whom we have to do."  The same illumination also elevates our standard of holiness into harmony with the Divine standard. And, being now "in the light as He is in the light," we are prepared to decide on absolute loyalty to God, or in other words, make a final and perfect consecration to Him.  Now comes the decisive moment.  "Every creature is manifest." But shall they die? "If any man draw back, my soul shall have no pleasure in him." "But, if we walk in the light as He is in the light . . . the blood of Jesus Christ His Son, cleanses us from all sin."  In speaking of a full apprehension of the purity and holiness of God's law, etc., it must not be thought that we mean a knowledge and comprehension of all the precepts and doctrines of the Bible. Not at all. We simply mean a knowledge of how pure and holy god will us to be in heart and, consequently, in life.  This knowledge is imparted to the humble soul by the Holy Spirit in a comparatively short time, while the former furnishes plenty of room for a life time of study with the best teachers and even the aid of the Holy Spirit.  I may as well in this connection, notice a question which so many apologists for sin use: "Can a man be in a sanctified state and not obey God in all things?"  I reply that a non-performance of any Bible precept through ignorance is no evidence of an impure heart; neither is it incompatible with a holy life. But no man can live in know, willful disobedience to God and retain either justification or sanctification.  The inference these brethren desire to draw is this: "Some people profess entire sanctification as a second work of grace who are disobedient to Christ, therefore, there is no such a state of grace." How, if this deduction has nay truth the following is equally true: "Some people profess justification who disobey the Lord, there is therefore no such a state of grace as justification."  My advice to all who are shielding the flesh behind this poor subterfuge is this: If we should devote all our energies to discriminate between those who are willfully disobedient and hypercritical in their profession, and those who are true and obedient at heart, we could not classify them with any degree of certainty; and if we could, it would not effect our case or any doctrine in the Bible. Therefore, we had better "judge nothing before the time."  God will, in due time, separate the chaff from the wheat and the true       character of all men will be manifest before all.  I conclude by showing a few points of difference between the two consecrations.  1. The first was a dead offering. The second a "living sacrifice."  2. The first was offered in darkness. The second under the perfect illumination of the Holy Spirit.  3. the first measured up to the highest conception of duty attainable in the unregenerate mind. The second was according to God's standard of holiness.  4. The object of the sinner's consecration is to obtain pardon. That of the believer is "for sanctification."  5. In the penitent's consecration the conscience is smitten with guilt       because of the evil of his doings. In the believer's consecration there       is no condemnation, but the heart is pained at the discovery of inbred depravity.  6. The fist is an unconditional surrender without a knowledge of the extent of the King's laws. The second is a perfect consecration in the full knowledge of the purity of His laws and a fervent desire to be conformed thereto.  7. The sinner's surrender is usually the result of having been arrested by the law and is with reluctance and fear that God will give him something to do. The believer's consecration is cheerfully made, with the express purpose that he may be able to do something for God.  Here again I appeal to the blessed Bible and receive clear evidence of the second work of grace. The language in Romans 6 and 12 is derived from the legal offerings; the idea of growth or any prolonged process does not enter into the figure of our sanctification. It is just come and lay your all upon God's altar and the instant you "touch the altar, you are made holy."  This sacrifice the Apostle urges his brethren to make "now," and points to sanctification as the result in Romans 6:19 and a "transformation," and "renewal," in Romans 12:1-2. How then can we avoid designating it as a second moral change, or second work and degree of grace?  I beseech you, therefore, brother, by the mercies of God, answer now, before Him, who is yet our Savior. Have you, since adopted into the brotherhood of saints, made this definite, whole offering of yourself to the Lord: and thus proved by your own perfection, the "perfect will of God?" If not, you have not yet complied with the greatest desire of our loving Savior, unless you can prove that He has changed the plan of salvation since Paul wrote to his brethren at Rome.  I am Thine, blessed Jesus, washed in Thy blood;  Salted with fire-a sweet sacrifice to God.  On Thy altar I feast with angels above,  While life is consumed in flames of pure love. CHAPTER 8 A      THE SECOND WORK IS ESTABLISHED BY THE FACT THAT JUSTIFICATION INDUCTS INTO A DUAL STATE, I.E., GRACE OR THE SPIRIT, AND OUR FALLEN NATURE: AND THE BIBLE TEACHES THE SUBSEQUENT DESTRUCTION OF THE LATTER.  To my mind, there is nothing more clearly taught in the Divine Word that the following facts:  1. "Regeneration plants in us a new and Divine nature."  2. Entire sanctification destroys and removes the old nature; and  3. From these two facts, it necessarily follows that during the interval between the accomplishment of those two changes, man is a subject of two opposite moral elements. He has in him both a good and bad nature.  He is not a subject of two kingdoms; for the indwelling evil is merely a subjugated foe. He is, however, a subject of two laws; both emanating from God and each having its respective jurisdiction.  In these facts les the main philosophy of the two distinct degrees of       salvation. As soon as the first two facts, above stated, were presented to my mind, I knew from experience and the whole tenor of the bible that they were true. The twilight of vagueism then gave way to the effulgent beauty of definite degrees in the Divine plan. Reason at once dropped the one-work theory and cheerfully bowed to the two-fold salvation of the Bible; being perfectly awed and delighted with its superior grandeur.  It must be apparent to all that it regeneration purifies absolutely then       perfect purity is essential to the regenerated state; and as nothing can exits in the absence of that which is essential to its existence,       regeneration does not exist where perfect purity is not found; hence,       every person must be perfectly pure or entirely graceless. This position, I am quite sure, none are willing to assume then it follows that the premises are false.  The bible does teach the simultaneous existence of sonshp and carnality; hence, the grace that inducts into the Divine family does not complete our purification. The Bible also teaches a state of perfect freedom from indwelling evil; hence, an advance or second state of grace.  The dual state is well photographed in the seventh chapter of Romans.  Many are undecided as to the meaning of this chapter. Some claim that it is descriptive of Paul's best attainment in life; and thus seek to extenuate sin in themselves. Others go to the opposite extreme and apply it to the awakened sinner.  The first position is drawn from Paul's personification of himself in the present tense. But we find in verses 7 to 13 that he began to personate himself in the past tense; and when, in verse 14, he changes to the form of the present, he doubtless still alludes to the past.  Long after the Apostle professed to be "crucified," "free from sin," and "perfect," he thus addresses Timothy: "This is a faithful saying . . . that Christ Jesus came into the world to save sinners, of whom I am chief." (1Timothy 1:15)  This, like the above instance, is not to be understood as representing Paul's present condition, but as expressive of his intense humility. It is the language of a grateful sinner now saved by Divine grace.  "But I am carnal sold under sin, for that I do I allow not," etc. (Romans 7:14-15)  "I am," that is, my in-born nature, is corrupt and, while it lived, had to be kept under the "law of sin." We are not to suppose an utter inability to do good and serve God from the above language but that       implanted grace is much hindered by indwelling carnality and that this inner foe, sometimes, through our weakness causes us to do that which our new-born loyal nature "allows not," and actually "hates." This is the common experience of unsanctified babes in Christ.  Relying upon the guidance of the Holy Spirit, I am led to a very clear and decided conclusion that the dual state of a young believer in Christ is here portrayed.  Bear in mind that absolute freedom from sin is the subject of this epistle.  In the fifth chapter the Apostle sets forth the superabundance of savings grace over all sin and the two successive salvations. In the sixth chapter he argues the inconsistency of continuing in sin since grace provides for our death to, and consequent freedom from sin; he, therefore, admonishes them to "reckon themselves dead indeed to sin," that is, now appropriate by faith the perfect "salvation that is in Christ Jesus."  Continuing the same theme, in the seventh chapter the Apostle illustrates the extent of the law by the marriage obligation. As the latter terminates in the death of the companion, so total emancipation from the law is only effected by death to sin.  Sin and the law are married; the existence of the one is the occasion of the other. "The law was added because of sin," "Was made for evil doers;" hence retains its hold upon the believer until all evil is blotted out of the soul by the blood of Christ.  "Now the end of the commandment (law) is charity out of a pure heart." (1 Timothy 1:5)  A pure heart is one where only charity (love) dwells; hence, all subject to love, which is the law "of the Spirit of Life in Christ Jesus."  But "charity out of a pure heart," implies such a thing as charity out of a heart not yet pure; hence, not entirely free from the "law of sin and death;" so called, because it is inseparable from sin and only works death.  Now, these two moral natures with their respective laws, Paul holds up as a mirror in the seventh of Romans that his brethren might see the dual, or conflicting state, of their hearts; and then carries their minds forward to deliverance "through Jesus Christ our Lord," (verse 25) and confirms the blessed truth by his own experience. "For," says he, "the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death." (Romans 8:2)  With him the dual state was ended being wholly brought under the one law of love.  I submit the following reasons for believing that a converted person is here described:  1. While the sinner is wholly under the "carnal mind which is not subject to the law of God," the Apostle here delineates one, the "law of whose mind" is, not only loyal to but "delights in," and actually "serves the law of God." (Romans 7:22, 25)  2. Two opposite natures are here attributed to the some person. This is the experience of every merely justified believer.  3. The chapter personates one who was a subject of two laws. The one came with transmitted sin, the other must therefore have been written in the mind by implanted grace, hence, he was a child of grace.  4. The sin or evil described in this chapter is confined to the "flesh." (verse 18) It is used interchangeably with the "carnal mind." (Romans 8:4-8) "Fleshly mind." (Colossians 2:18) these and other scriptures show clearly that the "flesh" in this connection does not mean our physical nature in contradistinction to our spiritual; but our corrupt, fallen nature as opposite to our new nature in-wrought by Divine grace.  This is a parallel case with the Galatians who were all the "children of God," and possessed the Divine Spirit, yet the flesh (this same fallen nature) "lusted against the Spirit." (Galatians 5:17)  5. The wretchedness depicted in Romans 7 is not that of an awakened penitent. There is no expression of guilt, no out-cry for pardon which is the repenting sinner's constant plea. Even in the shortcomings confessed, justification is contended for on the ground that it is "not I but sin that dwelleth in me."  Now, this in not the way the convicted sinner talks to God; his bitter       experience and humble confession is: "I have sinned and done this evil in thy sight;" yea, "I have sinned against heaven.  When the soul becomes s subject of Christ's kingdom, this inherited "body of death" is ignored and even loathed. The affections and desires fully consent to the Divine law and though the heart is pained and filled with shame at the stirrings of in-dwelling evil, guilt is not necessarily implied because the new born soul is not in sympathy with this sin-ward nature, nor yet responsible for its presence until light reveals the duty and privilege of its extirpation.  6. The sin deplored in this chapter does not relate to transgressions of the Divine law, which, like dark specters, throng the memory of the awakened sinner. But it is sin in the singular; an indivisible "body;" and real moral and spiritual entity, which exists back of all its works. It does not consist in sinful acts but is the root and source of all sinful acts.  It is the sin that sins. It dwells in men, carries on an extensive business in the world, has many sings up in the unsanctified church; employs numerous servants, and pays them wages. (Romans 7:17; John 8:34; Romans 6:16, 23)  Thus sin is not comprised in the bundle that press the heart of the penitent. We can't repent of nor receive pardon for that, that we are not responsible for. It is only after the thick cloud of our sin is removed by Divine acquittal that the eye of our consciousness can discern this deep-seated foe of the soul.  Hence it is clear that the picture in Romans chapter seven is that of a justified Christian whose eyes are fully opened to his need of perfect heart purity. Weary of the conflict within he accepts the pains of crucifixion.  "O wretched man that I am! Who shall deliver me from the body of this death?"  If, therefore, any think this picture too dark for a real justified believer, please remember that Paul is describing the duality and not any of the blessing of this primary grace; the fact and virulence of indwelling sin and not the blessedness of implanted grace. Since the simple object for which he longed to come unto them, and for which he wrote, was to convict them of the "Spiritual gift: they needed, i.e., "the righteousness of God," it was necessary that he lead their minds from the joy of pardon to the wretchedness occasioned by the offensive "body of death." In fact, the picture supposes the subject under a vivid and painful consciousness of this foul enemy; yea, in the very throes of his expiration. I appeal to any man that has ever passed through the pains of this death struggle, "The swelling of Jordan," that lies between the 7th and 8th of Romans if this picture is overdrawn. Having led their minds on to this crisis, he proclaims help near.  "I thank God through Christ Jesus." Therefore by faith "reckon yourselves dead indeed unto sin." (Romans 6:11) For "our old man must be crucified," the "body of sin destroyed," not pardoned but destroyed. This Paul also admonished the Ephesian Christians to "put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts." (Ephesians 1:22)  After declaring his absolute freedom from this body of sin and its accompanying law, the Apostle continues the same subject in the eighth chapter, calling the two opposites the "body," or "carnal mind," and the Spirit.  "And if Christ be in you (if according to the promise made to the Church, Christ and the Father have come and taken their abode in you), the body is dead because of sin." (verse 10) That is, it is "dead in reference to sin; the members of your body no more perform the works of sin than the body of a dead man does the functions of natural life."  Here is an utter end of the civil war in the believer's heart; for if one of two contending parties is slain, the fight must cease. Here begins an entirely new state of existence altogether unknown in the dual state of mere justification.  Again, "If the Spirit of Him that raised up Jesus from the dead dwell in you; He that raised up Christ from the dead shall also quicken your mortal bodies by His Spirit that dwelleth in you." (Verse 11) This language is quite commonly applied to the resurrection; but it undoubtedly refers to the work that God does in us after receiving His Spirit of adoption. How could this quickening, or making alive, refer to the resurrection since it is done by the Spirit of God dwelling in us? Does the Divine Spirit dwell in our dead bodies in the grave in order to resurrect us there from?  Let us hear James McKnight's translation a paraphrase.  For if the Spirit of Him who raised up Jesus from the dead, abide in you, by his influence, He who raised up Christ from the dead, will make even your dead bodies . . . (verse 10) your animal passions, together with the members of your mortal bodies alive, that is subservient to the spiritual life, through His Spirit who dwelleth in you.  This learned and pious Presbyterian Divine was no professional advocate of the second grace; yet in faithfully following the Word, he, as well as the common version, emphatically teaches the second work. First, the reception of the Spirit of adoption. Second, our death to sin and quickening of all our powers for God's service. For to be "dead to the world" is to be "alive unto god" and "made perfect to do His will." (Hebrews 13:21)  Let us follow the Apostle one step farther: "For if ye live after the flesh, ye shall die; but if ye through the Spirit do mortify the deeds of the body, ye shall live." (Verse 13)  This is a clear key to the whole subject; here terminates the dual state and all internal strife. The Emphatic renders it thus: "For if you life according to the flesh, you area about to die; but if, by the Spirit, you put to death the deeds of the body you shall life." Other versions have "put to death," instead of "mortify." Observe that in this chapter the Apostle applied to this brethren at Rome the mixed state be characterized in the preceding; hence, we know where it belongs, namely, to justified Christians, for such he addressed.  They had spiritual life for they were in danger of dying, i.e., backsliding. Yet there was that sin which must be "put to death," as a condition to healthy spiritual life. The idea is here conveyed that fallen nature and implanted grace are antagonistic to each other and will not be likely to dwell together very long. And, unless we, by the power of God's Spirit, (in a measure already received in regeneration) and by faith in Christ our deliverer put to death this body of sin we are in imminent danger of falling by its subtlety. "Therefore," says the Apostle, "I long to see you, that I may impart unto you some spiritual gift to the end ye may be established." (Romans 1:11)  How was he to impart that gift?  The verses following show that it was by preaching to them the "Gospel which is the power of God unto salvation to all that believe," for "therein is the righteousness of God revealed from faith to (eis into) faith." (Verses 16-17)  So, the spiritual gift that was to establish them is the real "righteousness of God," transmitted to them in a second degree of faith. See 1 Corinthians 1:30; 2 Corinthians 5:21; Hebrews 12:10.  "And I am sure that when I come unto you, I will come in the fullness of the blessing of the Gospel of Christ." (Romans 15:29)  "Now to Him that is of power to establish you according to my Gospel and the preaching of Jesus." (Romans 16:26) The establishing gift that Paul longed to come and impart to these brethren is the crowning "Blessing of the Gospel" and is in-wrought by the power of God through the "preaching of Jesus Christ" our perfect Savior. And having been preceded by justification, it is a second grace. It is the "also" grace after justification "wherein we stand." (Romans 5:1-2) "Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope through the power of the Holy Ghost." (Romans 15:13)  To be filled with all joy excludes inward trouble; all peace is an end of all internal war, the total death of inbred sin. The Apostle then confesses that he is "persuaded of you brethren, that ye also are full of goodness, etc., i.e., I do not look upon you as unconverted or back-slidden. "Nevertheless, I have written the more boldly unto you in some sort, as putting you in mind, because of the grace that is given me of God, that I should be the minister of Jesus Christ, to the Gentiles, ministering the Gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost." (Verses 15-16)  Here Paul declared it his special calling to labor for the sanctification of the Gentiles, and not being able to come at once, to lead this Church into this great "blessing of the Gospel," he "boldly" lifts up the standard in his Epistle assuring them that they need not always suffer the bitter conflict between good and evil in their hearts; but that Christ was able to deliver them from the "body of death," and "stablish their hearts unblameable in holiness before God," make them "free from sin," clothe them in His own righteousness, and "fill them with all joy and peace in believing." Yes, all this glory on the simple conditions of presenting yourself a "living sacrifice to God," and then "believing."  What an important work of grace and glorious rest of soul is here offered to the Christians at Rome. Not of works, but a "spiritual gift."       Not included in, nor developed from justifying grace, but an "also," or supplemental grace. Not a transitory blessing, but that paramount "blessing of the Gospel," which "establisheth us in Christ Jesus," and "wherein we stand" forever. Not through self-culture but by the power of God through the Holy Ghost.  It was not to be obtained by gradual growth but by faith, therefore instantaneous.  Dear reader, you may have the same gift of God's righteousness on the same conditions.  THE CORINTHIANS  What ever may be said of the defects of this Church, it cannot be disputed that Paul recognized them as Christians. "And many of the       Corinthians hearing, believed and were baptized." (Acts 18:8)  They are addressed as the "Church of God," as "brethren," "are in Christ Jesus," (1 Corinthians 1:30) "ye believed," (1 Corinthians 3:5) "ye are God's husbandry . . . ye are God's building. (1 Corinthians 3:9) "ye are Christ's." (1 Corinthians 3:23)  They are declared to be "babes in Christ" and yet they had carnality.  "And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat; for hitherto ye were not able to bear it, neither yet now are ye able, for ye are yet carnal and walk as men." (1 Corinthians 3:1-3)  We are apt to exaggerate both the virtues and defects of past ages and to the casual reader the above characterization looks very dark, but after all, it is no more than a childish preference for preachers such as we see agitated among the old and young babes of the Churches of today; and which indicates now, as well as then, that brethren have not yet gone on to perfection; or become sanctified from inbred carnality.  To say the Corinthians had never been converted were a contradiction to the word.  To say they had back-slidden, it were necessary to change the Apostle's word thus: "were the Church of God," "were in Christ," "were God's husbandry," "were Christ's," "were babes," etc.; to suit the above theory Paul should have said: "ye have become carnal." But his language is, "For hitherto ye were not able to bear it, ye are yet carnal"-ye have allowed inbred carnality to remain in you until the present time.  To deny that they were in Christ at the time of Paul's writing is simply to contradict the Apostle. To say they were not carnal at the same time is equally impeaching the inspired Record. Whatever was the condition of the Corinthians, it cannot be disputed that the Apostle recognized two opposite matures in the same persons, the coetaneous existence of sonship and carnality.  I challenge the skill of man to construe these Scriptures so as to avoid their testimony the dual state. "I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in       Christ."  I appeal to any candid reader if this language does not clearly indicate that, in the apostolic time, they expected newly converted believers to be indwelt by a carnal nature which regeneration had not removed. Babes in Christ, yet carnal.  I also appeal to the fact that they were expected e'er long to be delivered from this inbred foe, its presence is spoken of as peculiar only to babes, or quite young converts, who had not had time to discover the deeper want and appropriate the all cleansing blood of Christ.  Jesus said, "Except a man become converted and become as a little child, he shall in no case enter into the kingdom."  Conversion, then, inducts us into the condition of a small child; that is, perfectly innocent-freely justified.  But, do we not all teach that, if an infant dies, Christ, through His atonement, removes the Adamic taint that we see manifest almost from the dawn of its existence? And, if we are like children, when converted, do we not as well as they need to be purified before we are fit for heaven? And, being able to comply with conditions, is it not reasonable that God make this part of our salvation conditional as well as pardon? But the conditions of salvation are confined to this probationary state; hence it must be in this life.  Again, since the same moral qualifications are essential to glorify God in heaven or earth, would not the Lord purify us as soon as possible after becoming children?  Therefore, it is that Paul reproves the Corinthians for having continued so long in the babe state-"yet carnal." "And this also we wish even your perfection." (1 Corinthians 13:9)  Oh, how solicitous for the perfecting of these carnal babes!  "Finally, brethren, farewell. Be perfect; be of good comfort; be of one mind; live in peace; and the God of love and peace shall be with you." (1 Corinthians 13:11)  But what is the higher grace so tenderly urged upon these members of God's household?  "Having, therefore, these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and Spirit, perfecting holiness in the fear of God." (1 Corinthians 7:1)  So it was not perfect maturity, but perfect purity or holiness they needed.  These "dearly beloved brethren" being already "in Christ," this language emphatically teaches a second work.  Paul also stops the mouths of such as would say that the above injunction was occasioned by a partially backslidden state. "For though I made you sorry with a letter, I do not repent," for "ye sorrowed to repentance." "For behold this self same thing, that ye sorrowed after a Godly sort, what carefulness it wrought in you' yea, what clearing of yourselves; yea, what indignation; yea, what fear; yea, what vehement desire; yea, what zeal; yea, what revenge! In all things ye have approved yourselves clear in this matter." (1 Corinthians 7:8-11)  They had purged out corruption; repented of all irregularities, and now stood clear before God; which is the only standpoint form which perfect holiness can be entered. Oh, no! Paul was not urging perfection upon backsliders, for such unfruitful branches God takes away and only purges them that are in Christ and bearing fruit.  "Therefore as ye abound in everything in faith and utterance, and knowledge and in all diligence, and in your love to us," etc. (1 Corinthians 8:7) Such need not do their first works over but "have access by faith into this grace" of perfect purity.  The command in 1 Corinthians 7:1 contains within itself indisputable evidence of two degrees of salvation; for nothing can be perfected until it exists; to talk of perfecting the holiness of a sinner would be ridiculous. They were, then, Christians "clear" in justification, already "abounding in faith," etc., and "yet carnal," hence needed to come to the "fountain opened for sin and uncleanness." Here they could be "cleansed from all filthiness of the flesh and spirit." This makes a clean sweep of the Adamic nature, of all transmitted, or inborn, tendency to evil.  For, as they were already "babes in Christ," nothing unrighteous remained but the sin which David confessed is "conceived" in us at the dawn of our existence and from which he prayed to be washed "whiter than snow." Here we cease to be "like little children"-innocent, yet carnal. Duality ends and we are all of a piece-absolute oneness of heart, soul and nature.  The hostile camps of the heart are dispersed forever and the olive branch of peace extends its sweet and eternal reign of perfect love in all the realms of the soul.  Truly this second grace "is heaven's border land." Oh, that all the Lord's children would "Come to this valley of blessing so sweet!"  Are you not weary of wandering about in this "great and terrible wilderness?" O, "be not slothful, but followers of them who through faith and patience inherit the promise." (Hebrews 6:12) Now, Let your Joshua bring you in.  Cast out your foe; the inbred sin;  The dual state remove.  The purchase of His death divide,  And give you with the sanctified  The Eden reign of love.  THE GALATIANS  When Paul wrote to these brethren, he represented them as also suffering these two contraries in the heart.  Some suppose the Galatians had all apostatized from Christ.  Let us see how that was:  They are recognized by the Apostle as the "Churches of Galatia." Upon them he invokes "grace and peace from God, and the Lord Jesus Christ."  True, Paul says, "I marvel that ye are so soon removed from Him that called you into the grace of Christ, unto another gospel, which is not an other; but there be some that trouble you and would pervert the Gospel of Christ." (Galatians 1:6-7) Certain Judaizing teachers had endeavored, with some degree of success, to alienate them from Paul by whom they had been called unto the grace of Christ.  "Oh, foolish Galatians, who hath bewitched you, that you should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? Are ye so foolish? Having begun in the Spirit, are ye now made perfect by the flesh?" (Galatians 3:1, 3)  This does not prove that they had backslidden, but that they were foolish enough to seek perfection through the "flesh," or "works of the law" and not by faith only. The same folly attaches to thousands       of the present time.  The above show that they had received the Spirit as the beginning of their spiritual life but were subsequently to be made perfect. This exhibits a second degree of grace.  But did not Paul say, "I travail in birth for you, until Christ be formed in you again?" No, he did not say that; but he did say: "My little children of whom I travail in birth again until Christ be formed in you." (Galatians 4:19) He labored for their conversion, and now he travails in solicitude for their perfection.  He travailed thus for the Romans. (Romans 1:11-17); the Corinthians (2 Corinthians 1:15, 13:9 and 11); the Thessalonians (1 Thessalonians 3:10 and 13). Yea for all (Colossians 1:28-29).  Doubtless, his anxiety for their perfection was intensified by their weakness and susceptibility to go astray.  The fifth chapter is inadvertently thought to represent the Galatians as having fallen.  "Stand fast therefore in the liberty wherewith Christ has made us free, and be not entangled again with the yoke of bondage. Behold, I, Paul, say unto you that if ye be circumcised Christ shall profit you nothing. For I testify again to every man that is circumcised, that he is a debtor to do the whole law. Christ is become of no effect unto you, whosoever of you are justified by the law: ye are fallen from grace." (Galatians 5:1-4)  "If ye be;" there is no evidence here that any had, but should you receive and depend upon circumcision as the ground of your acceptance with God-you remove your faith from Christ, and consequently, He will profit you nothing.  The condition upon which they were to have fallen from grace was that they "were justified by the law," which, the Apostle declares and impossibility. (Galatians 2:16, 3:11) He evidently meant if any of you attempt to be justified by the law.  Could he have commanded them to "stand fast in the liberty wherewith Christ hath made us free, and be not entangled again in the yoke of bondage" if they had already fallen and become entangled?  Would Paul have said, "I have confidence in you," etc, (verse 10) if they had returned to sin?  All through this epistle, Paul calls them his brethren and he declares them "all the children of God by faith in Christ Jesus." (Galatians 3:26) This is conclusive. (Now read Galatians 5:17-24.  "For the flesh lusteth (wars) against the Spirit, and the Spirit against the flesh; and these are contrary the one to the others; so that ye can not do the things that ye should. (Verse 17)  In this verse we have positive proof that they were the Lord's, for they had His Spirit; but with it they also had the flesh, or carnal nature, which was directly opposite to the Spirit of God in them. In verses 19 through 21 we are told what the products of the flesh are if allowed to bring forth. From this catalogue of fruits we can learn-if we will-what the Apostle means by the flesh: "hatred, variance, wrath, strife," etc., do not adhere in matter, but are clearly the manifestations of moral corruption-shoots from the Adamic root.  Now, this germ of all sin, which remains as a conquered foe in the heart after the Holy Spirit is received in adoption, Paul calls the flesh-not kreas, literal flesh (see Romans 14:21 and 1 Corinthians 8:13) but Sarka, which is an evil temper of mind (see Colossians 2:18) "fleshly mind;" "carnal." (Romans 8:6-7)  "But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance: against such there is no law." (Galatians 5:23)  That is, he that is free from sin and filled with the Spirit is wholly under the law of love.  "And they that are Christ's, (have rendered themselves a living sacrifice wholly to God), have crucified the flesh, (sarka, the root of all sin), with the affections and lusts." (Galatians 5:24)  Here, as in the preceding cases, we are brought again to the end of the dual state.  The crucifixion of the flesh, with the affections and lusts, can only mean the utter destruction of the whole root and offspring of moral evil in us.  Crucify does not mean to repress nor grow out, but, as a familiar term in that day, it had no other meaning but a violent death by the sentence of the law. In this use it is the painful execution of the sentence of Christ, who had "condemned sin in the flesh," (Sarka, its very seed).  Could language more emphatically teach tow degree of salvation? First, the new nature-the "Spirit"-received in regeneration. Second, the destruction of the old nature-the flesh or "body of sin"-in entire sanctification.  In order to encourage these brethren to seek this absolute rest to the soul, he adds his testimony saying, "I am crucified with Christ: nevertheless, I live; yet not I, but Christ liveth in me." (Galatians 2:20) The mixed state and subsequent deliverance is also taught in  THE EPISTLE OF JAMES  This Epistle is addressed to the Jewish Christians in general. James calls them his brethren, not in the Jewish, but Christian faith. "My brethren have no the faith of our Lord Jesus Christ, the Lord of glory with respect to persons. (James 2:1)  Now read James 3:10-14.  "Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be. Doth a fountain send forth at the same place sweet water and bitter? Can the fig tree, my brethren, bear olive berries? so can no fountain both yield salt water and fresh. Who is a wise man and endued with knowledge among you? Let him show out of a good conversation his works with meekness of wisdom. But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth."  Christ says, "A good man out of the good treasure of his heart bringeth forth that which is good, and an evil man out of the evil treasure of his heart bringeth forth that which is evil; for out of the abundance of the heart the mouth speaketh." (Luke 6:45)  This being true, the brethren addressed by James must have had both a good and an evil treasure in their heart. Of course, this is not the normal condition of God's children; for "these things ought not so to be." "Can the fig tree, my brethren, bear olive berries, either a vine figs?" This is only a transition state; none should settle down here, but "go on to perfection."  But whence come those antipodes; this "prone to wander; prone to leave the God I love?" Read James 3:15-17.  "This wisdom descendeth not from above, but is earthly, sensual (natural in the margin), devilish." That is, do not think your proclivity, or inward bent for sinning belongs to the nature received in regeneration, but it is the out cropping of depravity-the "earthly" spirit, or fallen "nature," which remains in antagonism to the new born "wisdom that is from above, which is first pure, then peaceable,       gentle," etc., and which Paul says, "delights in the law of God."  God be praised that there is something better for us. Read on James 4:5-11. "Do you think that the Scriptures saith in vain: the Spirit that dwelleth in us, lusteth to envy>" A host of our most able Bible students confirm the rendering of Dean Alford. "The Spirit that       dwelleth in us, desires to have us," i.e., "the law of the Spirit of life in Christ Jesus," desires to set us entirely "free from the law of sin and death." Like the Son, He "delights to do the will of God" which is "even our sanctification." He strongly desires to possess us wholly to the exclusion of every opposite element. Yea, He would "leaven the whole lump" of our moral being into the "righteousness of God." To accomplish this perfect transformation of our nature, "he giveth more grace." This shows that they were already subjects of Divine grace, hence, called "brethren" and that the manifestation of an "evil treasure" with the good in their hearts was for the want of an       additional gift of grace. "Wherefore He saith, God resisteth the proud, but giveth grace unto the humble." Alas! How many in the churches are too proud and self-willed to receive this "second" or "more grace," the crowning "blessing of the Gospel."  "Submit yourselves, therefore to God, resist the devil, and he will flee from you. Draw nigh to God and He will draw nigh to you. Cleanse your hands, ye sinners, and purify your hearts, ye double minded. Be afflicted, and mourn, and weep; let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up. Speak not evil one of an other, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law and judgeth the law." (James 4:7-11)  Notice, they are called both "brethren" and "sinners," this seeming paradox is explained by the phrase "double minded." They had received the grace of pardon and adoption and were therefore of the household of faith; but had not yet attained the grace of purity. Hence, they were commanded not to repent, but to "cleanse your hand, and purify your hearts," that ye may "lift up holy hands," and that the treasure of your hearts, form the abundance of which they mouth speaketh, may all be good: for, "If any man offend not in word, the same is a perfect man." (James 3:2)  To attain this blessed state of unmingled righteousness, there must be a deep humiliation before God, an afflicting and utter destruction of the flesh; a "submitting of self," and all our interests for time and eternity to the Lord and a wonderful "drawing nigh to God" by faith, and "He shall lift you up," i.e., raise you from the dual or mixed state to the "high" and "more excellent way" "called the way of holiness."  Who can deny that James teaches two successive degrees of grace.  First, Induction into the brotherhood of the saints.  Second, Purification from inbred sin.  I conclude this chapter with  TESTIMONY OF PETER.  Writing to the Elect, he commands them to "be holy in all manner of       conversation, because it is written, be ye holy for I am holy." (1 Peter 1:15-16)  Doubtless, many to whom he wrote were entirely sanctified, but the above command is addressed more particularly to young converts.  "Wherefore laying aside all malice, and all guilt and hypocrisies, and envies, and all evil speaking, as new born babes desire the sincere milk of the Word, that ye may grow thereby; if so be ye have tasted that the Lord is gracious." (1 Peter 2:1-3) "Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which are against the soul." (Verse 11)  These Scriptures cannot, by any fair means, be reconciled with the Zinzendorf theory of perfect purity in regeneration. If this grace saves from all in-dwelling sin, the above exhortation to newborn babes to lay aside all malice, etc., would be much out of place. Neither could it be said of such that the "flesh (carnal nature) lusteth against the Spirit."  Christ said that out of the treasure of the heart the mouth speaketh, and good and evil proceeds; hence, to "lay aside all malice and guile and evil speakings" must be a work of the heart, a purification of the corrupt fountain from whence these evils proceed. And this is an experience urged upon "new born babes." Compare Hebrews 12:1.  "Malice, guile," etc., is unrighteousness-sin-hence must be cleansed by the blood of Christ. This removed, the war in verse 11 ends. Peter does not say that they should grow out of this turpitude, but "lay it aside" and "desire the sincere milk of the word that ye may grow." That is, be purified as a condition of growth. The persons thus commanded having just been born into the family of god could not have degenerated; hence, the Bible clearly teaches that regeneration, which plants in a new nature, should be followed by the cleansing away of our old carnal nature, or inbred sin; "And the Bible is but the infallible counterpart of that other scripture, written upon the tablet of experience." Every converted soul is absolutely compelled to admit that there is something yet within that is opposite to love and that must be kept down lest it bring forth sin. He who denies this betrays reckless presumption, or ignorance, both of self and the Bible. We often meet brethren who declare that they were fully saved and cleansed when pardoned but when asked if they have not an evil nature that must be held in subjection, the almost invariably reply yes and add that it is so with everybody and cannot be otherwise in this life. Now, on the first point we receive their testimony, because it is based upon their experience; but on the second we prefer the testimony of the Bible and those who have the higher experience of absolute purity. Opinion has no weight in the scales opposite to positive knowledge. The merely justified testify to internal war and we believe it because it accords with Scripture.  The entirely sanctified testify to "all joy and peace;" and we believe it because it is equally consonant with the Bible.  "The mixed moral condition of merely justified believers implies no combination or composition of grace and in-dwelling sin. The spiritual and carnal have no fellowship." The true child of god laments the presence of this sin-ward tendency in him; his new born loyal nature instinctively cries out to God for deliverance from this "body of death." But, dear reader, if you are in the least in sympathy with this foe; if you consent to its in-dwelling rather than sacrifice the right hand or eye, yea your whole body and your life to have it destroyed and cast out, you offend the most holy God and fall under condemnation.  O, I tremble for the dear people; God flashes the light of full salvation into their hearts that they may walk therein and glorify Him. "But some, when they had heard did provoke;" "to whom swear He that they shall not enter into His rest."  May I, kind reader, cherish the hope that you will "walk in the light, as He is in the light," and enjoy the rich experience that "the blood of Jesus Christ His Son cleanseth us from all sin."  Need I adduce additional Scripture to prove that grace ends the dual state in this life: do we not read that we are "renewed in knowledge after the image of Him that created us:" "changed from glory to glory, into the same image (of the Lord) as by the Spirit of the Lord?" (Colossians 3:10; 2 Corinthians 3:18) Are there any such explosive elements in God that must be held in restraint? Nay: "God       is love," and "herein is our love made perfect, that we may have boldness in the day of judgment; for as He is, so are we in this world." (1 John 4:16-17)  This consciousness of absolute freedom from in-dwelling evil is just as distinct from that of the first, or dual state of grace, as the brilliant noon-day sun differs from the faint light of a taper.  These two very marked states of grace so clearly taught in the Bible and attested by all who have experienced to same are the results of two successive works of grace.  The bee that rocks on summer flower,  In golden, balmy day;  The cloud that floats in sunset hour,  And glows with crimson ray;  The waves that roll with gentle swell,  At evening on the sea;  Speak of a rest and peace that dwell,  In hearts from care set free.  But who can tell the sacred hush  Of souls that dwell in love?  No noise, nor strife; foul tramp, nor rush  Were rests the Holy Dove.  His home is in that blest retreat,  Where evil cannot tread,  Secure as solemn mercy seat,  With cherub wings o'erspread.  O, who can sing that purest peace,  When dark camps leave the heart;  When inward wars their tumults cease,  And sin and self depart:  Then Christ comes in to dwell with thee,  And passions wild are still;  And like great waves of Galilee  Bow to His mighty will.  G. R. Cramer      Chapter 8 B  CHAPTER 9      THE WORDS OF CHRIST IN JOHN 15 ARE POSITIVE PROOF OF TWO WORKS OF GRACE  I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit, He taketh away and every branch that beareth fruit He purgeth it that I may bring forth more fruit . . . He that abideth in me, the same bringeth forth much fruit; for without me ye can do nothing . . . Herein is my Father glorified, that ye bear much fruit . . . These things have I spoken unto you that my joy might remain in you, and that your joy might be full. This is my commandment: That ye love one another, as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends. (John 15:1-13)  This Scripture cannot, by any fair treatment, be harmonized with the first grace-all grace theory.  No man is in Christ, the true vine, until he had experienced that wonderful work of God by which he was severed from the first family-the Adamic root-and grafted into the second Adam, the Christ vine. And all branches thus transformed who prove unfruitful, the Father takes away; they lose their connection with, and cease to draw life from, Christ. But these grafts that prove a success, that abide in Jesus, and bear fruit, "the Father purges, that they may bear more fruit."  Could language more emphatically teach a second work of grace than this? Can the sophistry of man, or "the gates of hell," overthrow these sayings of the Son of God?  Fruit bearing branches, the Father purges, hence a Divine work, a second change.  Purge is from Kathairei; that all may see just what that word means, I will set before you every place where it occurs in the Greek Testament, translated as follows:  Purge. John 15:2; Hebrews 1:3, 10:2; 2 Peter 1:9; Matthew 3:12; Luke 3:17; Mark 7:19; Hebrews 9:14 and 22.  Katharos, the adjective clean. Matthew 23:26, 27:59; Luke 9:41; John 13:10-11;15:3; Acts 18:6; Revelation 19:8, 14.  Pure. Matthew 5:8; Acts 20:26; Romans 14:20; 1 Timothy 1:5, 3:9; 2 Timothy 1:3, 2:22; Titus 1:15; Hebrews 10:22-23; James 1:27; 1 Peter 1:22; Revelation 15:6, 21:19, 21; 22:1.  Katharizo, Make Clean. Matthew 8:2, 28:25; Mark 1:40; Luke 5:12, 9:29.  Cleanse. Matthew 8:3, 10:8, 9:5, 23:26; Mark 1:42; Luke 4:27, 17:14; Acts 10:15, 11:9; 2 Corinthians 7:1; Ephesians 5:26; James 4:8; 1 John 1:7, 9; Mark 1:44; Luke 5:14.  Be Clean. Matthew 8:3; Mark 1:41; Luke 5:13.  Purification-Purifying. John 2:6, 3:25; Luke 2:22; Hebrews 9:18.  Thus the reader can see that the word here rendered "purgeth" is everywhere used to represent moral cleansing. In fact, the word cleanse is derived from no other word in the New Testament.  The same word is translated purge in Hebrews 10:2, "The worshippers once purged should have no more conscience of sins." And cleanse in 2 Corinthians 7:1, "Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness." Also see 1 John 1:7,9.  I have taken this pains in order to show that the Father's purging of the branches is the same that the Apostles enjoined upon the Churches to seek through the blood of Christ.  How absurd the cry that those who profess a second work were back-slidden or never had been converted. They are not the kind the Father purges; all such have to repent, be grafted into the living vine and bear fruit before ready for this work.  Only fruitful branches receive this grace.  This is true in fact as well as in the Word.  The most spiritual, conscientious and useful Christians are always the first to enter this more pure and excellent way.  Yea, doubtless the very reason that comparatively few believe and enter therein is because the number who actually bear fruit are few.  If we measure with the standard of God's Word-and from it there is no appeal-we are forced to the conclusion that but few of the great mass of Church members are actual branches in Christ; for, Jesus says, "He that abideth in me, and I in him, the same bringeth forth much fruit." (John 15:5)  Dear reader, before you conclude that you need not this perfecting grace, please measure yourself by this test: Are ye bringing forth "much fruit?" Does your pious life lead many souls to Jesus? Are you indeed "gathering with Christ?" If not, it is no surprise that you do not receive the blessed doctrine of entire sanctification; you are no the kind the "Father purgeth," but such as He "taketh away." See well to this. Perhaps you can point to some good works; to patient endurance for Christ's sake; to zealous labor in His vineyard.       Yes, all this, and more, and yet you may need the grace of repentance before prepared to seek perfection.  Can you honestly claim superiority to the Church at Ephesus of which Christ speaks thus:  I know thy works and thy labor, and thy patience, and how thou canst not bear them which are evil; and thou hast tried them which say they are Apostles and are not, and hast found them liars; and hast borne, and hast patience, and for my name's sake hast labored and hast not fainted. (Revelation 2:2-3)  I know of few, if any, Churches in the merely justified state that compare favorably with this one.  They were not drones, but workers.  A large portion of the religious zeal in the world is through sectarian       motives; but Christ, who knoweth all hearts, acknowledges that those labors were through love to Him, "for my name's sake." They were also constant and persevering: "hast labored, and hast not fainted."  Christ also attributes great patience to this Church as well as correct discernment of spirits.  Yet with all these excellent qualities that would secure a high standing among the Churches of the present day, they were not in a condition to receive the Father's purging. For, says Jesus:  Nevertheless, I have somewhat against thee: because thou hast left thy first love. Remember, therefore, from whence thou art fallen, and repent, and do thy fist works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.  Here is the lamentable condition of the present Church. Notwithstanding all her boasted "works," she has "left her first love."       In heart at least she is turned back to Egypt.  Needing repentance-the "first work"-she is not prepared for the "second grace."  Here we can see how extremely difficult it is to stand until we get beyond mere justification-"have access by faith into this grace wherein we stand."  If a man were to attempt to abide in the state of deep penitence for sin he would doubtless fail because this is no standing ground.  The same in a modified degree is true of justification; they are both transition states.  We never cease to be penitent or forego the joy of justification by advancing to higher ground; but God designs that repentance should lead to pardon and justification to entire sanctification.  And having thus "done all to stand, we can stand therefore" being "perfect and complete in all the will of God."  To stop short of this point were like a man attempting to hold a position on a steep hillside where only a sufficient foothold can be gained to pass rapidly to the summit.  Is it not a fact patent to all observes that young converts almost invariably possess more love to Jesus, to brethren and enemies, than older saints do who have not received the Father's purging? The young convert will rush to and embrace his most bitter enemy while it is almost impossible to get older members of the Church, who have had some petty grievance, near enough together to touch fingers; and yet, when we teach them the glorious gift of perfect love, they tell us they are growing in grace. They thus conclude they can get on better in prayer and speaking than when first converted; while the contrast between their present coldness and newborn fervor shows that they have lost their first love and relapsed into a decent morality and formal servility.  But, what is the nature of this Divine purification?  When a scion is ingrafted it always contains the sap and nature of its native tree; with this is mingled the sap and life of the new root; which, I am told by persons who have witnessed the fact, sometimes produces a mixture of both kinds of fruit.  Now, before that graft could be purely and exclusively of the tree on which it stands, it must undergo a purgation from all the elements of its original root. So also we bring with us the Adamic nature, which must subsequently be cleansed out of our moral system in order that we may bear the unmixed "fruit of the Spirit of Christ Jesus."  It is not an outward pruning, or self culture, but an inward cleansing; the removal of the Adamic taint which God alone can do. "For I will cleanse their blood that I have not cleansed; for the Lord dwelleth in Zion." (Joel 3:21)  Thus God "makes the tree good, that the fruit may all be good."  I close this chapter by calling your attention to the indisputable evidence of two distinct works of grace.  It cannot be denied that the ingrafting is a work of God; and without       impeaching the testimony of Jesus, a subsequent work of purification must be conceded.  What must we think of that Christian who says he cannot believe in this second and all cleansing grace.  Surely there is no lack of testimony, neither is the testimony involved in obscurity, so as to require great erudition to apprehend it.  All that any one needs to believe in a second work is a heart to credit the words of Jesus and the ability to count two. For, if God does one work of ingrafting, and subsequently another work of ingrafting, and subsequently another of purging, surely the latter is a second work.  I have decided to honor the vine;  Purge me, dear Father, the power is thine.  Nothing am I. Everything He.  Christ is the all and all in me.  I am determined henceforth to bear,  The unmixed fruit of the Spirit so fair.  A branch am I; the life is He.  Christ is the all and all in me. CHAPTER 10      THE FULLNESS A GRACE UPON GRACE  Jesus points out the object of the lesson on the vine and braches as       follows:  These things have I spoken unto you, that my joy might remain in you, and that your joy might be full. (John 15:11)  In the sixteenth chapter the dear Savior again speaks of the coming of the Holy Spirit as the personal comforter that was yet to be received by the Disciples; and, to stimulate their minds to seek after this great blessing, He says unto them:  Whatsoever ye shall ask the Father in my name, He will give it you; hitherto have ye asked nothing in my name. Ask and ye shall receive, that your joy may be full. (John 16:23-24)  Here was a new grace-a fullness of joy-yet to be received from the Father by asking for it; though they were already Christians; for, immediately following this promise Jesus said, "For the Father Himself loveth you, because ye have loved me, and have believed that I came out from God."  But the "new commandment" of perfect love, this second experience, Christ insists upon as necessary to abide in His love and retain His joy; for this Divine fullness "no man taketh away from you."  It is a salvation that carries us "above the world and sin" and extracts honey from every circumstance in life. A peace that flows as constant as a river: a joy that all the cunning and power of men and devils cannot interrupt. On this eternal Rock the soul "rejoices evermore" and even "glories in tribulation."  Now this unmingled and eternal joy of the soul the Lord presents to His regenerated disciples as the full fruition of His kingdom of grace; not by works or growth, but a direct gift from God in answer to prayer.  We find this same blessing connected with sanctification in that most memorable prayer of Jesus.  And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves. (John 17:13)  But some may think that when the kingdom was once finished and all its elements present this distinction ceased and we are inducted at once into all the "fullness of the blessing of the Gospel." This we have already seen in chapter four is anti-scriptural as we also show from the present class of texts.  Now, the God of hope, fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost." (Romans 15:13)  Here Paul invokes the same blessing upon the believers a Rome to be received in the same way that Christ directed, i.e., "in believing" and "through the power of the Holy Ghost."  After the Ephesians had been "quickened" and made fellow citizens       with the saints, Paul prayed the Father to grant them this "fullness of God." He did not think with some at present that this great blessing could only be attained by superior minds, or those of many years experience in the way of the Lord; nor that it could only come to us at death; but, in the very strongest terms, proclaims it the privilege of the young converts at Ephesus, who had quite recently merged from the low and dissolute habits of heathen idolaters. (Ephesians 3:14-20)  The Apostle John writes to his "brethren," the "sons of God," of their privilege to be cleansed in the blood of Christ from "all sin" and " all unrighteousness: and enjoy the cloudless glory of "perfected love." (1 John 1:7,9, and 15-17) And, says he, "These things write we unto you that your joy may be full." (1 John 1:4)  This proves that the two works of grace wrought in the first disciples       continued the order to the end of the Apostolic ministry and, of course, has never been  changed.  It is believed that John wrote his Gospel about A.D. 97, but three years before his death. In his introduction he testifies to the fulfillment of this promise Christ gave to His Church before leaving. "And of His fullness have all we received, and grace for grace." (John 1:16)  I can see no way to interpret this language so as to avoid the conclusion that the fullness is a second enduement of grace. It makes no difference whether we take "for" in the sense of because of, or in order to; the first rendering teaches a crowning grace, a fullness of joy, consequent upon a previous grace, the second a degree of grace preceding the fullness; both amount to the same thing, and emphatically declare two distinct measures of grace; the first a transition state, the second the fullness of God "wherein we stand."  Doddridge, Wesley, and others, translate the above, "grace upon grace;" the Emphatic Diaglot, "favor upon favor." In this version favor       takes the place of grace, generally.  These renderings make the proof of two successive degrees of grace still more emphatic. A fullness of grace bestowed upon a previously received measure of grace.  This Divine fullness Christ and Paul identify with sanctification, (John 17:14-17 and Romans 15:13-16), and John with perfect purity (1 John 1); and these being the same and wrought by the power of God in the Christian's heart, are necessarily "grace upon grace" and proof positive of two successive works of grace.  The Blood, the Word and the Spirit proclaim,  Both pardon and cleansing in Jesus' name.  Oh, glory to God, for grace upon grace;  An ocean of love, and river of peace!  The Blood, the Word and the Spirit agree:  A fullness of joy they offer me.  The promise made sure with an oath Divine,  Inspires my trust. I'm sure it is mine.  Believing the Word; I'm cleansed in the blood,  The Spirit now fills the temple of God.  I've paradise found in the bliss of faith,  A heaven of joy in the second grace. CHAPTER 11      ROMANS 5:1-2, PROOF POSITIVE OF TWO DISTINCT DEGREES OF GRACE  The Apostle here places side-by-side, justification and another state of grace beyond.  "Being justified by faith, we have peace with God through our Lord Jesus Christ." Here is a clear and full statement of a complete work,       i.e., justification by faith through Christ and its effect, "peace with God."  As regeneration, adoption, and justification are all one in point of time, they are all embraced in this act of faith; but these newborn joys are transitional.  Behold, a second door appears, which leads to the true standing grace. This is the "open door" into which the righteous enter."  Read verse 2. "By whom?" By the same Lord Jesus Christ. "Also," in addition to justification "we have access by faith;" the same as into justification; "into;" not the experience already mentioned, but distinctively, "into this grace wherein we stand and rejoice in hope of the glory of God." In this "enduement of power from on high," the soul "puts on the whole armor of God" and is "made perfect, stablished, strengthened, settled." (1 Peter 5:10)  The "old man," which is always inclined to murmur at misfortune and resent injuries, being entirely destroyed, we even "glory in tribulation."  This is nothing less than entire sanctification, wherein non-resistance and returning good for evil is the natural impulse of the soul. It also corresponds with Paul's description of the "more excellent way" of charity, or "love made perfect," which "endureth all this," and "never faileth." It is in this grace that "the love of God is shed abroad in our hearts by the Holy Ghost, which (in His fullness, and as the personal Comforter) is given unto us." This agrees with the sanctification of the one hundred twenty disciples on the Day of Pentecost.  If this Scripture does not aver two successive degrees of grace, I cannot see how language could convey that idea. If we deny this truth, this second verse becomes entirely without meaning; a useless tautology.  What a contradiction, yea, what an insult to the God of the Bible for men who claim to believe and revere that holy Book; and yet say they cannot believe in a second grace. Such pretensions are no better, yea, less consistent than the hypocritical plea of the infidel who says he cannot believe the Bible at all. Such obstinate unbelief in the face of the abundant and unequivocal testimony of God's Word and human witnesses simply shows that the soul is under the dominion of old Sarka, which of course never chooses its own destruction.  If we draw a facsimile of Romans 5:1-2 in live and angles, we have the following  DIAGRAM OF TRUTH: Dear reader, I appeal to you before the Lord Jesusour final Judge, if this is not a true picture of the inspired word.  I challenge any man to diagram these two verses by the rules of grammar so as to make but one ingress. Can any sane mind believe that, after a plain statement of justification by faith and through Jesus, the Apostle would proceed to say, "We also have access by faith through Christ into this grace," etc., and yet mean the same thing?  To identify "this grace: with that of the first verse, you must either take the position that it, i.e., justification, is attained by two distinct grasps of faith, and two inductions through Christ, or else charge Paul with a repetition too awkward and ridiculous for the first composition of a school boy.  The first horn of this dilemma will do the opposer no good, for it also       teaches two degrees of grace, only it confines them within justification. The second is not even supposable. The inspired writer connects "this grace" and that of the preceding verse with "also," hence it is impossible to construe them as meaning the same.  This grace," dear reader, is immovably fixed beyond and in addition to justification. In vain all your attempts to deny it-you only thereby publish your sad want of it. "Forever, oh Lord, thy word is settled in heaven."  "Justify by faith . . . also access by faith into this grace." A man might just as well assay to invent enginery to demolish the throne of the Almighty as to produce arguments to overthrow this most precious truth of God.  I should not fear to rest this whole subject upon this single text. It not only declares an attainment of grace supplementary to justification, but excludes the idea of it being a mere development: for the Apostle avers that we are inducted therein through Jesus Christ, and by an act of faith just as we enter the door of justification. Hence, it is a direct gift from God and received instantaneously.  This is the gift that Paul desired to bring to the Church, "to the end they might be established." (Romans 1:11) To be established is simply to reach a point where we are enabled to stand.  Behold the harmony of truth! "This grace" is placed after justification and it was to the Church that the Apostle wished to come and teach it.  I have never yet heard an explanation of this second verse except by such as possess the real experience it teaches. I have asked ministers who had only entered the preceding verse to explain it: but not one has undertaken it; some resorted to witticism, other t abuse, while a few were honest enough to confess that they could not. Notwithstanding, they could not otherwise interpret this and other texts; they still declared their unbelief in the higher or perfect grace. O, the malignant infatuation of the spirit of error!  Since thou wouldst have us free from sin,  And pure as those above,  This second door we'd enter in  The bliss of perfect love. CHAPTER 12      ABSOLUTE PROOF-2 CORINTHIANS 1:15  "And in this confidence I was minded to come unto you before, that you might have a second benefit"-margin, "second grace."  Some may attempt to identify this second benefit with the return visit spoken of in the following verse. But we have no right to change its connection. Had the Apostle meant the benefit of his second visit, he would have said so; then it would have read thus: "And to come again out of Macedonia unto you that ye might have a second benefit." But our business is not to dissect and reconstruct the Word of God; for thereby anything could be established. But believing with David that "the Word of the Lord is right," we take it for granted that Paul meant just what he said when he announced the object of his early visit to the Corinthians. His solicitude for their advancement to the sure standing ground of the "second grace" was so intense that he resolved to go to them "before: he went elsewhere. McKnight, Emphatic Diaglot, and Conybear and Howson all render "first" instead of "before." Paul has left no chance to identify the "second benefit" with the second visit because the object in each visit is plainly pointed out. "I was minded to come unto you first, that ye might have a second grace," "and to come again out of Macedonia unto you, and of you to be brought on my way toward Judea."  But let us examine the Word here translated "benefit" and "grace." Which rendering is correct? The following facts will answer.  1. The original is Karin.  2. With the exception of James 1:11 ("the grace of the fashion of it perisheth") the word grace is never derived from any other word in the New Testament.  3. Karin is translated grace 131 times in the New Testament.  4. Karin is never rendered benefit but this single instance, and then they corrected their version by inserting grace in the margin.  I appeal to any man who has access to the Greek text for the correctness of these statements. Here, then, is proof positive of two works of grace. An inspired Apostle using the very form of expression that the teachers of distinctive holiness find it convenient to adopt at present-"a second grace."  It appears that the translators did not understand this perfect grace:       hence, in this instance, they departed from the usual way of rendering the word.  I will give the readers the benefit of J. McKnight's translation and paraphrase on this and the following verses. "And in this persuasion       that ye believe me a faithful Apostle, I sincerely purposed to come to you first that ye might have a second gift of the Spirit as soon as       possible, by the imposition of my hands. And after wintering with you,--(1 Corinthians 16:6), from you to pass through into Macedonia, and from Macedonia to come again to you, and by you to be sent forward into Judea." The words in Italic are Scripture, the rest is paraphrase.  Now this pious and learned Presbyterian translator had no special predilections for sanctification as a second work of grace; hence, nothing but a faithful exposition of the pure word could have led him to this interpretation. But why not the Corinthians receive a second gift of the Spirit as well as the one hundred and twenty, the Samaritans, the twelve Ephesians?  Is not the "promise sure to all the seed?" Is it not the will of God that all His children should be sanctified-"sealed with the Holy Spirit of promise after that ye believed?"  And now dear reader what will you do? Will you have grace and humility enough to abandon your obstinate unbelief in reference to the second grace and receive heaven's best gift to your needy soul? Or will you step entirely off of the Bible platform? If not the former, for consistency you ought to do the latter; and I do not know that God is more dishonored by one that rejects the Bible entire, than by one who willfully and hypocritically rejects its most important truth. Christ would rather have us either cold or hot, than lukewarm. I think that soul must be suffering badly with lukewarmness who can ignore a large portion of God's Holy Book with a simple parrot like retort, "God never does his work by halves," or "by piece meal," etc.  Man is usually compelled by the limitation of his power to do his work by a succession of efforts; but this is no reason why the Infinite may not, for other reasons, do the same: that He sometimes does His work in successive degrees no one will deny. This was his order in the creation of the world. The Almighty could have, by one fiat, and in a single instant brought forth the work of six days, but He chose to do otherwise. Christ could have created the organs of sight perfectly by a single word, but He saw fit to restore the blind man by two applications of the clay; the first producing but imperfect vision.  Now what becomes of the assertion that God never does His work in parts? Is it not Satan's lie through which you reject God's truth?  But, if in material things, where all is plastic to the Divine touch, the       All-wise Being wrought His work in successive degrees, how much more reasonable in our salvation where human agency, human will and capacities, are coupled with, and modify the Divine work.  It is a fundamental truth of the Bible that salvation is "of faith, that it might be by grace," but it is contrary to the nature of faith to apprehend that for which we have no pressing sense of want. And another element of appropriating faith is a concentration of all the desire of the heart upon the single object. Hence, it is not in the province of faith to claim purification from inbred sin when that want is not felt and when all the powers of the soul center in a vehement longing for pardon. These facts, and others that might be mentioned, place entire sanctification beyond the reach of faith, unless received after justification. O, the depth of the wisdom and goodness of God! To restore the soul from all the effects and inbeing of sin, the Lord gives us a second touch.  Being unable by one grasp of our weak and almost dormant faith, to take all "the salvation which is in Christ Jesus," for us, Father kindly       gives us another chance, a second "access by faith into this grace," even "His fullness." Being willing to excite the displeasure of all who hate the "second grace" rather than depart from His plan of salvation by faith. Hallelujah!  No more delay to seek this grace,  For heaven is a holy place;  You cannot stand before your God,  Unless you're washed in Jesus' blood.  Too high! 'Tis only Satan's plea;  Look at the blood-it flows for thee.  You've no excuse; you too may know  That Jesus washes white as snow.  Come then; lay every weight aside,  And plunge beneath the crimson tide.  Now prove Him, and He will shew  The wonders of His love to you. CHAPTER 13      THE DIVINE IMAGE RESTORED TO THE SOUL IN THE HIGHER Christian EXPERIENCE Nevertheless, when it shall turn to the Lord, the veil shall be taken away. Now, the Lord is that Spirit; and where the Spirit of the Lord is, there is liberty. But we all, with open face, beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. (2 Corinthians 3:16-18)  The central truth in this text is the declaration that we are changed into the image of the Lord. Man was created in the likeness of God; hence, to accomplish the object of his being, he must bear that image now; for the will and purpose of the Creator, respecting man, has not been changed.  This Divine moral rectitude was lost in the fall but, all glory to the Lamb, it is regained in Christ. Even before He, who is our life and righteousness was manifest, David, in the Spirit, proclaimed that great sum of salvation when he said, "He restoreth my soul." To restore is to bring back to its original condition; therefore, the salvation of Christ reproduces the moral state of Adam before the fall.  And have put on the new man, which is renewed in knowledge after the image of Him that created him. (Colossians 3:10)  Here it is expressly stated that we are renewed in the image of our Creator. "Renewed in knowledge," we understand not of intellectual       perfection, but soul knowledge; "the wisdom that cometh from above." It is God "shining into our hearts to give us the light of the knowledge of the glory of God in the face of Christ Jesus."  It is spiritual intuition; the correct knowledge of God and our relations to Him imparted by the "anointing that abideth and teacheth of all things." For, as John says, "We know that the Son of God is come, and hath given us an understanding that we may know Him that is true; and we are in Him that is true, even in His Son Jesus Christ. This is the true God and eternal life." (1 John 5:20)  This clearly defines the knowledge received in the renewed image of God.  These texts are sufficient to establish the glorious truth that we may, through Christ Jesus, regain and enjoy in this life the pure and unsullied Divine image, which crowned with glory the creation of God, "when the morning stars sang together and all the sons of God shouted for joy." Hallelujah! Let heaven again resound with shouts of praise, for "the Lord brings back His own."  How, then, is this wonderful transformation from sin into the "likeness of God produced," or "what must I do to be saved?" Do nothing; "cease form your own works," and simply "look." For "we all, with open face beholding as in a glass, the glory of the Lord, are changed into the same image."  The Bible is a two-fold mirror. The law and the Gospel. The former is       referred to in James 1:23; the latter in 2 Corinthians 3:18.  By looking into the law we see ourselves: all the defects of our heart and life will be faithfully reflected. Looking into the Gospel side, we see, not ourselves, but the Lord Jesus Christ, who is the "end of the       law: to us, and who is "our sanctification and redemption."  Many keep looking all their lives into the mirror of works and vainly attempt, by tears, resolutions, good deeds and ordinances, to save their souls. Some preachers give such prominence to the law that they send their hearers to the city of Legality instead of to Christ, the only city of Refuge.  Oh, if every burdened, laboring soul would but look into the Gospel, then would all their trouble, sin and bondage vanish: for, looking into this glass reproduces Christ in us; yea, changes us into the glory of His image.  But it is not the look of a sinner that secures this excellent glory. No, we pass not directly from guilt and condemnation into the perfect likeness of God' but, the Apostle declares, and experience confirms the blessed fact, that we are changed into "the same image from glory to glory," i.e., from one degree of glory to another.  When in the wilderness we have such very diminutive conceptions of the glory of present salvation that this language is usually applied to the glory of future rewards.  But we should observe that the Apostle does not say, "we will be changed from glory to glory,: but "are changed," even now. Remember also that both these changes are induced by a believing look into the Gospel glass and by the effectual power of the "Spirit of the Lord." Does the Word and Spirit of God produce natural death or take us out of this world? No, dear reader, these means of salvation do not change our location, but our moral state; and when you experience the second glory, you will not be in heaven but better still, in the full image of God. "Perfect, even as your Father which is in heaven is perfect." "Righteous, even as He is righteous."       "Pure, even as He is pure;" and "partakers of His holiness," without which heaven itself would be no heaven for you.  The term glory signifies brightness, beauty and grandeur. Its applications in the Bible are various. If sometimes signifies the grandeur, sublimity and holiness that we are to ascribe to the Deity. "Give glory to the most High." Heaven, of course, is all glory. The word often denotes the pure light, the power, righteousness, and moral beauty with which God invests and adorns His saints. On this point I find myself overwhelmed with a great multitude of texts. It will do your soul good, dear reader, to take a concordance and see how often the word glory relates to the present fruition of the soul through grace.  The Lord will give grace and glory: no good thing will He withhold from them that walk uprightly. (Psalm 84:11)  Surely His salvation is nigh them that fear Him: that glory may dwell in our land. (Psalm 85:9)  For this saith the Lord, behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream. (Isaiah 66:12)  In whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable and full of glory. (1 Peter 1:8)  If ye be reproached for the name of Christ, happy are ye; for the Spirit of glory and of God resteth upon you. (1 Peter 4:14)  Therefore, my heart is glad, and my glory rejoiceth. . . .Thou hast put off my sackcloth and girded me with gladness, to the end, that my glory may sing praise to thee, and not be silent. Oh, Lord, my God, I will give thanks unto thee forever. (Psalm 16:9 and 30:12)  The peace of Christ makes fresh my heart,  A fountain ever springing;  All things are mine since I am His.  How can I keep from singing?  These texts are sufficient to show that glory denotes the Divine Spirit and holy joy of the Christian. Indeed it represents every feature of true religion in the soul.  Now, the text at the head of this chapter affirms that "we are changed from glory to glory"-from one degree of salvation to another. This can only mean from the glory of justification to the "more excellent" glory of perfect love.  There is no glory in a sinner; nothing but darkness and guilt. From this wretchedness he must be raised by grace into the relation of a Son. This brings glory into the soul for it is indeed a glorious thing to be freely justified before God: but the change into this glory is followed by a second into the perfect "glory of the Lord," or the "same image."  This is in perfect harmony with Paul's letter to the Ephesians. They had already been "brought nigh by the blood of Christ," "quickened" and "raised up together and made to sit together in heavenly places in Christ Jesus." (Chapter 2) And now the Apostle prays "that the eyes of their understanding might be enlightened; that they might know what is the hope of His calling, and what the riches of the glory of His inheritance in the saints." (Ephesians 1:18)  This second glory, you perceive, in verse 11 and 12, is identified with the inheritance of the saints, i.e., sanctification. (Acts 20:32 and 26:18)  These "fellow citizens with the saints" were to attain this Divine glory just as Paul taught the Corinthians, i.e., by a second change into the image of God.  That ye put off . . . the old man, which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind: and that ye put on the new man, which after God is created in righteousness and true holiness. (Ephesians 4:22-24)  The "old man" can only mean the old, corrupt nature conceived by the fall and entailed upon the entire race of man. The "new man"-new nature-is of Divine creation and is "after God," i.e., after the Divine likeness in "righteousness and true holiness."  The destruction of all unrighteousness, and the "renewing of the Holy Ghost," is a change from the glory already attained to that of the full "image of the Lord."  I now proceed to show some texts where the word "glory" has special reference to the higher Christian experience.  The Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord. As for me, this is my covenant with them, saith the Lord. My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth . . . Arise, shine, for thy light is come and the glory of the Lord is risen upon thee. (Isaiah 59:20-21; 60:1)  Here is a true picture of Gospel salvation. First, souls are redeemed and "turned from transgression." Then we are prepared to enter into       holy covenant with the Lord in which our hearts are filled with the Holy Spirit, and our lips with everlasting praises; because the light of God fills the whole body and "His glory shall be seen upon thee."       Now mark the effect of this glory upon the Church.  The Gentiles shall come to thy light, and kings to the brightness of thy rising. Lift up thine eyes round about, and see: all they gather themselves together, they come to thee. (Isaiah 2:4)  They shall come up with acceptance on mine altar, and I will glorify the house of my glory. (Isaiah 2:7)  Blessed fruits of a holy Church; thousands are attracted to her and as fast as they enter the Divine fold and "present themselves a living       sacrifice: upon God's altar, He glorifies the house or Church in their       sanctification.  And thou shalt make holy garments for Aaron for glory and for beauty. (Exodus 28:2)  These holy garments for glory represent salvation.  Let thy priests, oh Lord, be clothed with salvation. (2 Chronicles 6:41)  For the Lord taketh pleasure in His people. He will beautify the meek with salvation. Let the saints be joyful in glory; let them sing aloud upon their beds; let the high praises of God be in their mouth, and a two-edged sword in their hand . . . this honor have all His saints. (Psalm 149:4-6, 9) The tabernacle was a type of the Church-"the true tabernacle made       without hands."  And there I will meet with the children of Israel, and the tabernacle shall be sanctified by my glory. (Exodus 29:43)  The King's daughter is all glorious within. (Psalm 45:13)  And we know that all things work together for good to them that love God, to them that are called according to His purpose, (who have attained the full purpose, or "perfect will of God" even our sanctification), for whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the first born among many brethren, (the chief or head of all the redeemed). Moreover whom He did predestinate them He also called; and whom He called, them He also justified; and whom He justified, them He also glorified. (Romans 8:28-30)  Here the glorification of the saints is identical with conformity to the image of the Son and is subsequent to justification. This scripture is       therefore in perfect harmony with 2 Corinthians 3:18 and 2 Peter 1:3-4.  Hence, we read that Christ also "loved the Church and gave Himself for it that He might sanctify and cleanse it with the washing of water by the word; that He might present it to Himself a glorious Church, not having spot or wrinkle, or any such thing: but that it should be holy and without a blemish." (Ephesians 5:25, 27) The Church is made glorious by being washed and made holy, preparatory to being presented before God in heaven.  Howbeit, we speak wisdom among them that are perfect; and yet no the wisdom of this world. . . but we speak the wisdom of God ordained before the world unto our glory. (1 Corinthians 2:6-7)  Receiving the end of your faith, even the salvation of your souls. Of which salvation the prophets inquired and searched diligently, who prophesied of the grace which should come unto you; searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ and the glory that should follow . . . which things the angels desire to look into. (1 Peter 1:9-12)  In these two texts we have the "glory that comes upon the Church through the suffering of Christ identified with the mystery proclaimed in the Gospel, even our "salvation." Not in its first degree, but salvation to the 'uttermost," because it was only appreciated by those who were in the experience, by "them that were perfect."  Paul was anxious to visit the Thessalonians that their "hearts might be established unblameable in holiness before God." He tells them that God has not called them unto uncleanness, but unto holiness, and referring doubtless to the same call, he charged every one "That ye would walk worthy of God, who hath called you unto His kingdom and glory." (1 Thessalonians 2:12)  "Hath called" you "unto glory," even now; not heaven, for that call will not be until the close of life; but "unto holiness." Holiness is, therefore, the second glory, and this call follows immediately the call into the kingdom. This is parallel with the words of Jesus, "Seek ye first the kingdom of God and His righteousness."  Here are two distinct things to be sought; first the kingdom, which we enter in the new birth, and then the "righteousness of God, which Paul says is revealed in the Gospel "from faith to faith," and is a gift bestowed upon the Church to the end they might "be established." (Romans 1:17)  Once more, for the identity of the second glory and sanctification, read 2 Thessalonians 1:13-14:  But we are bound to give thanks always to God, for you, brethren, beloved of the Lord, because God hath from the beginning, chosen you to salvation through sanctification of the Spirit, and belief of the truth; whereunto (unto which sanctification) He called you by our Gospel, to the obtaining of (that whereunto He called you, i.e.) the glory of our Lord Jesus Christ.  Here sanctification and the glory of the Lord are used interchangeably, meaning the same thing: for that whereunto God chose them, is the same as that which He called them by the Gospel to obtain through "belief of the truth."  Peter "had been with Christ, and learned of Him;" hence they "speak the same things." "Sanctify them through thy truth, thy word is truth." "And the glory which thou gavest me I have given them; that they may be one, even as we are one; I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them as thou hast loved me. (John 17:17, 22-23)  "Lo, now speakest thou plainly." That the disciple may be as the Master, the Lord gives us His glory, even the "same image," which glory He connected with His prayer for their sanctification, and further defines as "I in them and thou in me."  Surely this is the "more excellent" glory, to be a holy temple, indwelt by the blessed Trinity. Hence, Paul's prayer for the Ephesians, that God would grant them "according to the riches of His glory, to be strengthened with might by His Spirit in the inner man; that Christ may dwell in your heart by faith . . . that ye might be filled with all the fullness of God."  O, the riches of His glory in the soul!  Returning to the Savior's prayer, we find that the object of Christ giving His glory to the Church is "that they may be one, even as we are one," "that they may be made perfect in one," or "perfected in one." (Greek)  And this unifying glory must be received and exhibited by the Church, in this life; for, thereby, Jesus says, the world was to know that God had sent Him and loved them even as the Father loved Him. Now this glory that makes the children of God one Paul says is sanctification.  For it became Him . . . in bringing many sons unto glory to make the Captain of their salvation perfect through sufferings. For both He that sanctifieth and they who are sanctified are all of one. (Hebrews       2:10-11)  They only who "walk in the light as God is in the light have (this perfect) fellowship one with anther," because "the blood of Jesus Christ, God's Son, cleanseth them from all sin;" and "the love of God is perfected in them."  Reader, go to a special holiness meeting and thy eyes, if not too thickly veiled, shall behold this Divine "bond of perfectness."  This list of texts might be still extended. I have multiplied the number for the purpose of edifying the reader.  But enough. "We are changed into the same image (of the Lord) from glory, (justification) to glory, (entire sanctification) as by the Spirit of the Lord."  Glory be to the God of all grace who now fills heaven and earth with wonder, admiration, and loud hallelujahs at the appearance of a "new man" redeemed and washed from all iniquity and re-created after the image of God, in all the "beauty of holiness."  According as His Divine power hath given unto us (Christians) all things that pertain unto life and godliness, (god-likeness) through the knowledge of Him that hath (even in this life) called us to glory and virtue; whereby are given unto us exceeding great and precious promises; that by these ye might be partakers of the Divine nature, having escaped the corruption that is in the world through lust." (2 Peter 1:3-4)  Everything essential to the life and perfect god-likeness of the soul is provided by the Divine power and apprehended by us through the knowledge of God, and through the precious promises. Peter informs his brethren that "ye might be partakers of the Divine nature" by "escaping the 'corruption' that is in the world"-the corrupted human nature into which the whole world has fallen through the sin of Adam; and this Divine likeness is the "glory" to which we are now called, and which is followed by the "virtue" of a holy life.  I am aware that worldly wisdom will attempt to explain away these Scriptures; neither is there any portion of truth that cannot be "wrested" by those who are "ignorant," experimentally, and "unlearned" by the Holy Spirit; but no candid mind will dispute the following facts deducted from the foregoing Scriptures:  1. That the grace of God, in this life, restores the soul of man into the Divine likeness. (Colossians 3:10)  2. That this perfect holiness or godlikeness is the glory that Christ gives to the Church by which it is made "perfect in one." (2 Corinthians 3:18; John 17; Hebrews 2)  3. That it is entire "sanctification," or "true holiness." (2 Thessalonians 2:13-14; Ephesians 4:24, 5:27)  4. That it is wrought by the power of God through the Word and Holy Spirit. (Ephesians 4:24; 2 Peter 1:3; 2 Corinthians 3:18; 2 Thessalonians 2:13)  5. That it is identical with the gift of the Holy Ghost; (1 Peter 4:14) and the "righteousness of God." (2 Peter 1:3; Matthew 6:38; Romans 1:17)  6. That it is promised to, and enjoined upon the Christian; (Ephesians 4; 2 Peter 1) and is a change, not from a sinner, but from a justified relation, even "from glory to glory;" and is, therefore, a second attainment in grace.  On dimness of vision the day star appears,  Reviving the Church "in the midst of the years."  Her glory shines out like a city on high,  And Nations "like doves to her windows fly."  Salvation, "as brightness," its radiance imparts,  Full glory on glory enraptures all hearts,  The soul is renewed in the image of God,  And love is made perfect through Calvary's blood.  O, tell it, ye heralds, the story unfold;  O hear it, ye people, the glory behold.  Let heaven and earth of full redemption sing,  And crown with all glory our Emanuel King. CHAPTER 14 A      PERFECTION A DISTINCT, AND HIGHER GRACE.  In Chapter two, we have shown that perfect salvation is taught in the Bible, and what it is. In this chapter, we shall show that it is the "second grace," a religious experience subsequent to regeneration.  Christ commanded His disciples, saying, "Be ye perfect even as your Father which is in heaven is perfect." (Matthew 5:48) This is equivalent to Paul's command to the Ephesians, to "put on the new man which, after God, is created in righteousness and true holiness." That is, put on the perfect likeness of god. "Be ye holy, for I am holy."  The above command was addressed to God's children. Mark the language, "your Father which is in heaven," it therefore enjoins an attainment beyond sonship. "The disciple is not above his Master, but every on that is perfect shall be as his Master." (Luke 6:40) According to this, some disciples may be perfect, and others not: hence, there are two phases of Christian experience.  The margin reads thus: "The disciple is not above his Master; but every one shall be perfected as his Master." A disciple is a Christian, (Acts 11:26) is one who "denies himself, takes up his cross and follows Jesus." (Luke 14:26-27, 33) Then we have the order clearly defined. First, a disciple or Christian; second, "Be perfected;" and this exalted state is not the privilege of a few only, but "every one shall be perfected." Of course, this is the work of God; it was to make them like Jesus in moral nature, which involves a change of nature, which the hand of the Lord only can do: hence, the perfecting of the saints is a Divine work.  At Corinth, Paul's preaching seems not to have been appreciated by the Church. They regarded his as "weak," foolish," and even beside       himself.  "Howbeit," says the Apostle, "we speak wisdom among them that are perfect." (1 Corinthians 2:6) Every man preaches from the stand-point of his own experience and will be appreciated by those in the same state of grace; to them it will be wisdom; but foolishness to all       who occupy a lower plane of Christian experience. The language of Canaan is only understood by those who have reached the land; and wherever Paul had the privilege of preaching to these-the "perfect"-his words were fraught with "wisdom;" while to the unsanctified Corinthians, his preaching was "foolishness."  Here, again, we see two forms of savings grace. Paul was such a thorough holiness preacher that he could not well feed these "carnal babes in Christ," who had continued so long in the first stage of salvation, that, like many at present, they had become spiritual dyspeptics; unable to assimilate good, strong Gospel meat. To all such, I would say, with Paul, "This also we wish, even your perfection." (2 Corinthians 13:9)  The same feature of the Apostolic Church is seen at Philippi. In his Epistle to this Church, the Apostle speaks of two kinds of perfection; one of which he disclaims and the other he professes.  That I may know Him, and the power of His resurrection, and the fellowship of His sufferings, being made conformable unto His death, If by any means, I might attain unto the resurrection of the dead. Not as though I had already attained, either were already perfect; but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended; but his one things I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus. Let us therefore, as many as be perfect, be thus minded; and if in anything ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing. (Philippians 3:10-16)  It seems to me, that no candid reader, with ordinary acumen, can fail to distinguish between the two perfections here brought to view, and discover the meaning of each. You see that the perfection Paul denies having attained, is the "prize" at the end of the race; his eyes were fixed on a glorious "resurrection from the dead:" for this he "counted all things but loss;" and pressed forward with all the energies of his soul. There is no more reason for saying that Paul was not free from sin, because he was not perfect in the sense of having "finished his course," and obtained his crown, than for attributing sin to Christ; for, says He, "Behold, I cast out devils, and do cures today and tomorrow, and the third day I shall be perfected." (Luke 13:32)  The Scriptures speak of different kinds of perfection as absolute, resurrected, legal, Adamic and what we may term Christian perfection: hence, it is that perfection is both affirmed, and denied in the Scriptures with respect to the same individuals. Thus, God recognized Job as being "perfect and upright," (Job 1:1) while Job himself says, "If I say I am perfect, it shall also prove me perverse."       (Job 9:20)  David says, "I have seen an end of all (legal) perfection, (for) thy law       is exceeding broad;" and yet, he calls on all men to "mark the perfect man, and behold the upright; for the end of that man is peace." (Psalm 119:96; 37:37)  It is thus that Paul seems to contradict himself in the Epistle to the       Philippians. The explanation is easy. "Legal perfection is disclaimed, while evangelical perfection is claimed. In other words, perfect love-service can be rendered; while perfect law-service is beyond the power of man in this life." (D. Steel)  While Paul was not perfect as a victor, he was perfect as a racer. "Let us therefore, as many as be perfect, be thus minded." While the flaming sentinel prevents our return, in all particulars, to the "Paradise lost," and the flesh detains us from entering the Paradise of heaven; the God of all grace has commissioned His Son Jesus Christ, and the Holy Ghost to "come down and open the gates of a new Paradise of love made perfect, love casting out all fear, love fully shed abroad in our hearts." (Steel) Or rather, we may say, that God has graciously extended a branch of the heavenly glory to this earth, a "border land" of heaven itself, where the soul dwells in sinless rest, and the eternal sunshine of God's approving smile.  "The term perfection is the best word in the English language for expressing that state of spiritual wholeness into which the soul has entered, when the last inward foe is conquered, [rather destroyed] and the last distracting force is harmonized with the might love of Christ, and every crevice of the nature is filled with love, and every energy is employed in the delightful service of the adorable Savoir, and the soul is as "dead indeed unto sin" as the occupants of the Stone Chapel graveyard are to the tide of business which rolls along the streets of Boston.  However fractional the man may be in all other respects he is in one sense an integer; love pervades the totality of his being. Early in Divine revelation do we find Jehovah pointing to this state saying to Abraham, "Walk before me and be thou perfect," and to Moses, "Thou shalt be perfect with the Lord." In many other places the same Hebrew word is used in describing character; but three times it is unfortunately translated by sincerely or in sincerity, twenty times by upright and uprightly, once by undefiled, as "blessed are the undefiled, (perfect) in the way;" and once by sound; "Let my heart be sound (perfect) in thy statutes."  Forty-five times the Israelites are commanded to bring sacrifices without blemish; and every time the word should have been translated perfect. God thus teaching by impressive symbols that the heart of the offerer must be perfect before God.  Leviticus is the book of all the Old Testament wherein is typically taught the need of inward cleansing, whose end is holiness, whose tabernacle is holy, whose vessels are holy, whose offerings are most holy, whose priests are holy, and their garments are holy, and whose people are holy, because their God is holy.  Opening the New Testament we find the Greek word teleios, perfect, descriptive of fitness for the kingdom of God dropping from the lips of Christ and from the pen of Saint Paul seventeen times while the cognate noun, perfection, is twice used, and the verb, to perfect, fourteen times. This examination shows that the Spirit of inspiration had a deep design persistently followed from the book of Genesis to the Epistle of John. That is to set forth the holiness of the service demanded of us and the perfectibility of the Christian under the dispensation of the Spirit. For this perfection is not on a level with man's natural powers but is the work of the sanctifier through the mediation and blood of Jesus Christ, who "by one offering hath perfected forever them that are sanctified." By one offering He has procured the sanctifier, who, so long as the world shall stand, is able by His office of cleansing to perfect believers and present them complete in Christ Jesus.  Daniel Steel, in his new and excellent work, entitled Mile Stone Papers.  These lines contain so much light on the subject and so well expressed that I have thought it well to quote this at length.  Returning to Philippians 3, we find two classes of Christians recognized in that Church, possessing two different "attainments" in grace. Not different talents, nor diversity of Spiritual gifts, but two distinct "attainments" in the way of salvation. "Let us therefore, as many as be perfect," etc. Language could not more clearly assert the perfection of the Apostle and part of the Church, while the other       part had not "attained" thereto. Now it must be claimed that God did more for the former class in regeneration than the latter or that an additional work had been wrought in them; for a difference now exists; some are perfect, others not.  Some may say that all had but one work wrought in them, but some had grown to perfection: but of perfection by growth, the Christian world has never had a single instance. We have seen that growth does not change the nature, but perfection is a change into the nature of Christ; hence, attributed to the transforming power of the Holy Spirit and the cleansing blood of Jesus. Saint Paul depended upon God alone to "reveal" unto these non-perfected Christians, the light of his promises that through these they might "cleanse themselves from all filthiness of the flesh and Spirit; perfecting holiness in the fear of God."  We have met some people who look upon the perfecting of members of their Church as a great disaster to the body. The Devil wishing a vigilant committee to keep men out of "this grace" that proves so fatal to his kingdom, has secured their services by making them believe that this experience would divide and destroy the Church. Many of them are doubtless sincere and are to be pitied. But, it seems after all, that these two distinct states of grace did not interrupt the peace and prosperity of the Church at Philippi; they still walked in "love as brethren" and whereunto they had attained " by the same rule."  And He gave some apostles, and some prophets, and some evangelists, and some pastors and teachers, for the perfecting of the saints. (Ephesians 4:12)  Among the duties of the ministry, that of perfecting the saints stands foremost, being pre-eminent in importance.  How eager the apostles were to visit all the Churches to "perfect that which was lacking in their faith" that God might "stablish their hearts unblameable in holiness;" that they might "know what is the hope of His calling and what the riches of the glory of His inheritance in the saints."  Paul declares that especially for this work was he "made a minister;" hence, he says, "I rejoice in my suffering for you and fill up that which is behind of the afflictions of Christ in my flesh for His body's sake, which is the Church." He repeats that this special ministry was given to him for you, and "to fulfill the work of God; (or to teach you the fullness in the Word of God), even the mystery which hath been hid from ages, and from generations, but now is made manifest to His saints; to whom, (the saints), God would make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory."  Whom, (as a perfect Savior) we preach, (to His body, the Church) warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus; (for every one "shall be perfected as his Master") whereunto, (in this special calling of "perfecting the saints") I also labor, striving, according to His working, which worketh in me mightily. (Colossians 1:23-29)  This show that the burden of the apostolic ministry was to lead the Church into the grace of perfection, which they did, not only by preaching Christ, our "sanctification," buy also laboring mightily to help them into the experience.  The Gospel does not contemplate the perfection of sinners, but "saints"-holy ones-such as have been regenerated, separated in general, from a life of sin to the service of God; for unless holy, in a degree they could not "perfect holiness." Love must first exist before it can be "made perfect."  The perfection of a saint is necessarily distinct from that moral change by which we become saints; hence, the perfect renovation of the soul is a second work.  We will now her Peter on Perfection:  But the God of all grace, who hath called us unto His eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. (1 Peter 5:10)  There are, to my mind, two misapprehensions of this text, which I wish to correct. First, some have inferred from it that our perfection must be indefinitely postponed until we shall have suffered a while; possibly until near the expiration of life. This interpretation conflicts with the whole tenor of the Bible. With God salvation is always "now." "Behold now is the accepted time." "Go on to perfection." "That ye be not slothful, but followers of them who through faith and patience inherit the promises." (Hebrews 6:1, 12) Paul in setting the Canaan of perfect rest before the Hebrew brethren in chapters 3 and 4, admonishes them "as the Holy Ghost saith, Today if ye will hear His voice harden not your hearts." (Hebrews 3:7, 14) Do not refuse the call, but "let us therefore labor, (in the Greek, hasten) to enter into that rest." (Hebrews 4:11) "Now the God of peace . . . through the blood of the everlasting covenant, make you perfect." (Hebrews 13:20-21) "Now the God of hope fill you with all joy and peace in believing." (Romans 15:13) Such is the uniform voice of God to His Church in the wilderness. There is no interregnum fixed between "first love" and love enthroned or "made perfect" except that which depends upon our privilege to hear and slowness to believe the call. Just as soon as we "are Christ's we are Abraham's seed, and heir according to the promise," and "have boldness and access with confidence" into our "inheritance among them that are sanctified by faith." But why did Peter say, we have to "suffer a while" before made perfect? The words "a while" are from "oligon" and literally means a little; the idea of time is not essentially in the word, it simply expresses diminution. It is rendered little fifteen times in the       New Testament, small five times, and few 14 times. When connected with time, that idea is properly indicated by another word: as oligon Kairon, little season-"short time." (Revelation 12:13) Or by a prefix as prosoligon "little time." (James 4:14) Once, besides the instance in Peter, it is rendered "a while," Mark 6:31, where it would be more properly rendered, a little.  James McKnight renders it "after ye have suffered a little;" also the direct translation from the Greek in the Emphatic Diaglot. The idea intended by the Holy Spirit is that after we suffer a little-suffer the 'crucifixion of our old man," the "destruction of the body of sin"-God will perfect us. The utter destruction of self is the only road to the perfect Christ life in the soul. With Paul we must "suffer the loss of all things;" for he only that will "loose his own life shall find it" gloriously saved in God.  The second idea drawn from this text, of which I wish to speak, is made intelligent to your minds by transposing the text as follows: "But the God of grace, who hath called us after that ye have suffered a while, unto His eternal glory by Christ Jesus, make you perfect, (now) stablish, strengthen, settle you." Though this interpretation is sustained by good scholarship, I am compelled to dissent from it. The main abject doubtless has been to remove the apparent delay in the work of perfection and thus harmonize the text with present perfection as uniformly taught in the Word. But we have seen that no elapse of time is expressed by the true text at all.  My second objection is the incongruity of a present call to the enjoyment of a future possession. If we apply the "eternal glory" to our future heaven, which we cannot enter until the close of this life, then it is not true that God hath (now) called un unto" (eis-literally into) it. The Lord does not call us into heaven until we leave this world. In the light of the numerous Scriptures presented in the preceding chapter, the "eternal glory" into which we are called is identical with the perfection that he immediately promises.  Some may stagger at this view because it is called "eternal glory." But what of that? Is not perfect holiness the eternal glory of the saint? Does not Christ Jesus "by one offering perfect forever them that are sanctified?" Here is eternal perfection attainable now, which       corresponds with the "eternal glory" into which God hath even now called us.  But again where is this eternal glory of which Peter speaks? In heaven? No, it is "in Christ Jesus," the preposition rendered "by" is en, its literal force and primary meaning is in, by which it is rendered over two thousand times in the New Testament. James McKnight, Philip Doddridge, and the German version all render it "has called us to (or unto) His eternal glory in Christ Jesus;" this produces perfect harmony in the text, the call unto, being in the present tense, the glory being in Christ Jesus, is also available now.  Arise, shine, for thy light has come and the glory of the Lord has risen upon thee. (Isaiah 60:1)  The glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me. (John 17:22-23)  The above is literally translated "that they may be perfected into one" in both the Bible Union and Emphatic Diaglot versions. Here is       perfect harmony between the words of Peter and the prayer of Jesus. The former identifies the call to "glory in Christ Jesus" with perfection, and the Lord Himself gives us His glory, which constitutes our perfection.  Observe again that this glory unto which we are called is, saith the Lord, "I in them, and thou in me." This identifies it with the promise: "And my Father will love him, and we will come unto him, and make our abode with him," (John 14:23) and also with that which was spoken by the mouth of the prophet.  Thou shalt call thy walls Salvation, and thy gates Praise. The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee: but the LORD shall be unto thee an everlasting light, and thy God thy glory. (Isaiah 60:18-19)  Our glory, being the eternal God, is necessarily and "eternal glory." And this is not said particularly of the Church in heaven, but when "thy people shall be all righteous," and when "they shall inherit the land" (Canaan or holiness).  The Savior gave this unifying glory to the Church that the "world might believe," and the Prophet attributes the same results to it.  A little one shall become a thousand, and a small one, a strong nation; I the Lord will hasten it in His time. (Isaiah 60:18-22)  Read also in the first of this chapter, the same grand effects flowing out of the glory of the Lord upon the Church, "Then thou shalt see and flow together"-"be one"-and, in harmony with the prayer of the blessed Redeemer, "that the world might believe," the Prophet says, "The abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee." Hence, we see that it is in this world that God becomes the "everlasting light" and "eternal glory" of His Church, which being "seen upon her" attracts the nations "like doves to her windows," Still open to the penitential throng, who enter and "shew forth the praises of the Lord."  In this connection I must again call your attention to 2 Peter 1:3-4, where we have "godliness," "glory," and "the Divine nature," joined together as one and the same thing; not reserved in heaven for us, but "given unto us" even now through "exceeding great and precious promises;" hence by faith. This glory is not entered through death, but "through the knowledge of Him that hath called us" and the operation of "His Divine power" by which we "escaped the corruption that is in the world through lust;" that is, we are wholly sanctified-cleansed from the moral infection of this fallen world.  Now we have no more reason to locate the glory of 1 Peter 5:10 in the future state than that of 2 Peter 1:3. And we do less violence to the latter by excluding virtue from the church on earth than glory; for, mark you, the call is not to "virtue" now, and "glory" hereafter, but "He hath called us to glory and virtue." The glory precedes the virtue, and this is the correct order; for it is only when "the Spirit of glory and of God resteth upon" the church that her virtue "goes forth as brightness, and her salvation as a lamp that burneth."  I will cite but one more parallel passage, "But we are bound to give thanks always to God for you, brethren, beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit, and belief of the truth: "whereunto (unto which sanctification) he called you by our Gospel, to the obtaining of the glory of our Lord Jesus Christ." (2 Thessalonians 2:13-14) Here it is impossible to misapprehend the identity of sanctification, and the glory of the Lord. He called you unto sanctification to the obtaining of glory. This proves that we obtain the glory of the Lord in the experience of sanctification.  Now, two things that are equal to the same thing are equal to each other: in the above text, sanctification is equal to glory, in John 17:22-23 and 1 Peter 5:10, perfection is equal to glory, and in Hebrews 10:14 we learn that sanctification and perfection are equal to each other-are the same.  Thus we find the Divine testimony on the second grace harmonizes with mathematical precision. Having seen that, Peter and Paul, three times declared that God "hath called us" (even now) unto the "glory of the Lord Jesus Christ" and each time supplement the call with promises of "sanctification," "perfection" or the "Divine nature," and that it is placed before virtue, and identified with the indwelling of God, (Isaiah 60:19) and the Comforter, the Spirit of God, (1Peter 4:14) and is promised by Christ Himself as the grace of perfection, the cementing power and world-saving salt of the church.  I think we should begin to have "the eyes of our understanding enlightened; that we may know what is the hope of His calling, and what the riches of the glory of His inheritance in the saints." For even now God desires to "make known the riches of His glory on the vessels of mercy, which He had (by regeneration) afore prepared unto glory, (not departed saints, but) even us, whom He hath called, not of the Jews only, but also of the Gentiles." (Romans 9:23-24)  In the light of those Scriptures, I think we are prepared to appreciate the united call and promise of God in 1 Peter 5:10, where the Holy Ghost has set forth in one blessed experience "eternal glory," "perfection," stablishing, strengthening and settling grace. These latter terms beautifully harmonize with Paul's description of higher Christian grace. He calls it a spiritual gift to the end ye may be stablished, and the "heart stablished unblameable in holiness." Also "strengthened with all might, according to His glorious power, unto all patience (no more impatience) and longsuffering with joyfulness," and "that ye be rooted and grounded in love."  This most glorious renovation and illumination of the soul, Peter announces to his Christian brethren of "like precious faith" as an altitude of religious experience, which some of them, at least, had not yet reached; and, as if anticipating the prevailing skepticism, touching the perfectibility of the saints in this life and the fact that it is a distinct work of grace subsequent to pardon, the Holy Spirit declares that the infinite God Himself, even "the God of all grace," would most assuredly "make these believers "perfect" and "settle" them down as immovable "pillars in the temple of their God, to go no more out." If, therefore, dear reader, if you deny that God will do a work in the Christian by which he is made perfect, you directly contradict the Holy Spirit.  I conclude this chapter by citing some texts in Hebrews.  This Epistle is, I think, the most sublime treatise on perfection ever written. It is usually attributed to Paul, and addressed to his "brethren," to such as had made a "profession of Christ Jesus," and had been inducted into the first "principals of Christ." (Hebrews 3:1, 6:1) Hence, they were converted Christians and of the "household of faith.: They had entered the course, but were not yet prepared to run. A certain "sin" with its accompanying "weights" still adhered to their souls. (Hebrews 12:1)  Alas, how many are at this time making sad failure in their race for the prize because of the same encumbrances. How can men "run with patience: when yet possessed with the "old man" whose very nature is murmuring, fretting and impatient.  This inherent sin the Emphatic Diaglot translates, "Close girding sin;" Conybear and Howson, "The sin that clingeth closely round us." Truly this sin adheres to the soul with dreadful tenacity; being bred and born in us, we bring it through the washing of regeneration, and suffer its dire contrariety all through the Christian life, unless laid off by the power of God in a second application of the cleansing blood.  It seems almost enough to cast a gloom over heaven and earth to see the multitudes-doubtless a majority of the annual converts-fall a prey to the adversary, through this foe, all for the want of having perfection presented to them as a definite experience accessible now by faith.  "Go on to perfection" is the command of the Captain of our salvation as soon as we enter His ranks. (Hebrews 6:1) Much confusion exists in the great army as to how this imperative order should be carried out. Some mistake it for a voice from the "terrible" summit of       Sinai.  Accordingly they start in the direction of "Jerusalem which is in bondage" vainly hoping to work it out. Others who "are dull of hearing" mistake "go" for "grow," these are waiting for the Creator to change His established laws so that development in degree will purify the nature.  Another extensive class dishonors the Omnipotent God our Savior, by an indefinite postponement until the "King of terrors" shall contribute his aid in its accomplishment.  All these parties are without a single witness to the correctness of their theory. But "God has not left Himself without witness." Therefore their way is not His way.  Has the Holy Spirit left any occasion for all these divergences? Has He commanded us to go to perfection without marking the place or directing the way? Surely not. The goal is clearly pointed out in chapter 10:14, "For by one offering, He (Christ) hath forever perfected them that are sanctified." The state of Christian perfection is induced by the work of sanctification. But how are we sanctified? Answer: "Wherefore Jesus also, the He might sanctify the people with His own blood, suffered without the gate." (Hebrews 13:12)  But again, what is it to be sanctified by the blood of Christ? Answer:       "The blood of Jesus Christ His Son cleanseth us (God's children) from all sin." (1 John 1:7) Therefore, sanctification, which renews the soul in the perfect "image of Him that created it," is not a development, but a Divine work of cleansing; and, having been preceded by the gracious work of justification it is, therefore, a second work, and in the fear of God, dear reader, you cannot deny it.  I will conclude this chapter with one more quotation from this rich and wonderful mine of truth.  The holy Apostle closed his Epistle with the following earnest prayer.  Now the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do His will, working in you that which is well pleasing in His sight, through Jesus Christ, to whom be glory forever and ever. Amen. (Hebrews 13:20-21)  O, that every believer would from the heart respond to this amen and at once "present his members for sanctification." One of the majestic features of God's Holy Book is its beautiful and exact harmony. We have just seen that perfection is by sanctification, and that through the blood of Christ; and here the Apostle cuts the matter short and attributes perfection at once to the "blood." This language is so full and perspicuous that comment can scarcely evolve anything that does not lay upon its very face.  The following questions will call up the several points of truth it contains in connection with other texts.  1. Question. Who are to go on to perfection?  Answer. Disciples, saints, or members of "the Church of the First-born which are written in heaven," who had "come to Jesus the mediator of the new covenant and to the blood of sprinkling."  2. Question. By what operation are they made perfect?  Answer. By sanctification. Hebrews 10:14  3. Question. Who is to do this work?  Answer. "The God of peace" "Through Jesus Christ." Hebrews 13:12-21  4. Question. When may Christians be made perfect?  Answer. "Now." Hebrews 13:20  5. Question. What is the procuring cause of the grace of perfection?  Answer. Christ's "own blood," even the "blood of the everlasting covenant." Hebrews 13:12-20  6. Question. What are its practical fruits in believers?  Answer. They are "perfect in every good work to do His will."  7. Question. Does the God of peace perfect Christians by correcting their external life only, or by an internal work?  Answer. By "working in them that which is well pleasing in His sight," even by "working" or "creating" in them that "new man" or holy nature, which only inclines "to will and to do of His good pleasure." (Hebrews 13:21; Ephesians 4:24; Philippians 2:13) He "makes the tree good," "Creates unto good works that we should walk in them," and "purges out the old leaven that the whole lump may be new." Perfection, then, is an internal work.  8. Question. How can we know that we have attained this state?  Answer. "He hath given us of His Spirit that we may freely know the things that are given us of God." He bears witness to more than one thing; first, to the fact that we are the 'children of God," then, we read "that Christ, by one offering hath perfected forever them that are sanctified; whereof (of which perfection) the Holy Ghost also is a       witness to us." (Hebrews 10:14) It assures the heart of pardon and also perfection. The same truth is declared in 1 Thessalonians 4:7-8, "For God hath not called us unto uncleanness, but unto holiness."  He therefore that despiseth, (the call) despiseth not man, (who preaches it) but God, (who is its author, and) who hath also given unto us His Holy Spirit."  Some, it appears, disbelieved, or disregarded the converts call unto holiness; and the Apostle, having received the seal and testimony of the "Eternal Spirit: to the absolute verity and Divinity of this crowning work of salvation, is able to assure them in the most positive manner that, in rejecting it, they not only ignore His witnesses, but also despise the Father of mercies Himself; and by their hard hearted unbelief make Him a liar.  Let all who "oppose themselves" in this "holy calling" heed this solemn warning "lest happily ye be found even to fight against God."  Do you say that our supposed testimony of the Spirit to moral perfection is but the product of our own fancies? I answer; can we distinguish between the communications of our fellow man and the operations of our own mind and not between the voice of God and our own thoughts? Is man more wise than his Maker? Shall not He who created the human mind know how to hold intelligent converse with it? When divinely assured of your pardon and acceptance with God, was there any lack of perspicuity in "the words that the Spirit speaketh?"  Could all the logic and sophistry of earth and hell for a moment baffle your consciousness of the fact that God had spoken peace to your soul? And if the first direct overture of God, even to a darkened sinner, is recognized with such absolute certainty, is not the familiar voice of God, speaking in the consciousness of His own child still more cognizable? Do you presume to know more of others than they do themselves that you dispute their intuitive knowledge by the light of the Holy Ghost?  Again, have you such amazing knowledge of the Divine Spirit that you can set metes and bounds to His operations and confidently say that He is unable to assure the soul of a believer that he is entirely sanctified from inbred sin and made a holy temple of God?  I appeal to you, in the name of Jesus Christ, our adorable Savior, He who will soon be our Judge, if the Scriptures do not emphatically teach that the Spirit witnesses to our perfection as well as adoption. Therefore, the credibility of those who attest the perfecting grace of God is as well grounded as those who confess His pardoning mercy. Yea, it is with special reference to this higher grace that we are called and qualified to be the Lord's witnesses on earth.  But ye shall receive power, after that the Holy Ghost is come upon you; and ye shall be witnesses unto me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost parts of the earth. (Acts 1:8)  Now he that despises this call and the testimony of those who have received the glorious fullness "after that they believed," despiseth not man, but God."  Beware therefore, lest that come upon you, which is spoken of in the prophets; Behold, ye despisers, and wonder, and perish; for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you. (Acts 13:40-41)  But if you persist in setting aside the testimony of all God's anointed, who have advanced beyond your own experience, will you, dear reader, stand with me before the oracles of God and hear their infallible verdict. In all candor, I ask you if the Scriptures do not uniformly place a period between regeneration and perfection, and declare the latter to be a work wrought in us by the power of God and through the sanctifying and cleansing blood of Christ? It therefore inevitably follows that the "perfecting of the saints" is a second work; to dispute this fact is but to controvert the voice of inspiration; and he that is at war with the Bible cannot be at peace with the God of the Bible. The Bible so abounds in declarations of the distinct purifying grace that no less than three times is the idea crowded into the single passage at the close of Hebrews. First, God is to do it; hence, it is a work. Second, it is through the blood, and the blood cleanseth, which is a moral change-a work of grace. Third, it is expressly declared to be an internal work of God. But, with all this many, "whose eyes are blinded by the god of this world," declare they cannot see one proof text in the whole Volume of inspiration.  At that time, Jesus answered and said: I thank thee, O, Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so Father; for so it seemed good in thy sight.  "But," beloved reader, "we are persuaded better things of you, and things that accompany salvation, though we this speak," of such who "have left their first love."  Blessed Jesus! I would be  Perfectly conformed to thee;  Washed in thine own precious blood,  Wholly sanctified to God.  Thou alone hast power, I know,  Full salvation to bestow,  And I trust thy gracious will,  This petition to fulfill.  J. Q. Adams      Chapter 14 B  CHAPTER 15      LOVE, AND OLD AND NEW COMMANDMENT  If, as we have proved, the Bible teaches a distinct blessing of purity after conversion, the we should also expect to find a corresponding uplift in all the concomitant graces. The removal of all anger, malice,       selfishness, pride and hatred from the heart naturally gives place for an increased measure and unmixed manifestation of love corresponding to the two degrees of holiness. They are denominated "first love" and "perfect love." The expression "first love" (Revelation 2:5) implies a succession of love states.  Were there no sharply defined transition from one degree and condition of love to another, but only a gradual development of the same love received at conversion, there would be no occasion for the above language and Christ would doubtless have said, "Ye have left your love." From "first love" we therefore infer a second love or a state of Divine love in the heart distinct from and in advance of that received when first inducted into the kingdom. These two states of grace are enjoyed by two distinct commandments:  Brethren, I write no new commandment unto you, but an old commandment which ye had from the beginning . . . Again, a new commandment I write unto you, which thing is true in him and in you: because the darkness is past, and the true light now shineth. (1 John 2:7-8)  In the following chapter John proceeds to explain the old commandment:  Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, . . . In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother. For this is the message that ye heard from the beginning. (1 John 3:9-11)  The old commandment, we see, is love in the positive degree, and, as possessed by every one that is born of God.  Now let us follow John to the new commandment:  And this is His commandment, that we should believe on the name of His Son Jesus Christ, and love one another, as He (Christ) gave us commandment. (1 John 3:23)  For an explication of the new commandment, John refers us to Christ. Let us hear Him:  A new commandment I give unto you, that ye love one another, as I have loved you. (John 13:34)  This is my commandment, that ye love one another, as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends. (John 15:12-13)  How beautifully the Word of God explains itself. John's old and new       commandments enjoin love in two different degrees; the first is unqualified and is the distinguishing mark of all who are born of God.       The second is love in the superlative degree. It consists in loving, as       Christ loved; which, all will allow, is perfect love. He says, "Greater love hath no man than this," and this same absolute reign of love that filled the entire being of the adorable Redeemer and offered up his precious life for a lost world, He proposes to establish in the heart of every one of His disciples.  This new commandment does not impose any particular outward observance, but "which thing is true in Him and in you, it is an inner state-i.e., the unmixed love of Jesus.  It is true in you, namely, in all in whom "the darkness (all moral corruption) is past," or all sin is destroyed, and in whom "the true light now shineth."  In the first chapter of this Epistle, the beloved Apostle says that he writes to them "that their joy might be full," and that they might have "fellowship with Him," i.e., that sweet union of love which flows from perfect "fellowship with the Father, and with His Son, Jesus Christ."  He further declares unto them that "God is light (this is the true light of the new commandment) and in Him is no darkness at all," and adds: "If we walk in the light as He is in the light, we have fellowship one with another, and the blood of Jesus Christ, His Son, cleanses us from all sin."  This shows that the new commandment of perfect love involves perfect heart purity, both being identified with the "true light" of God. The Apostle continues his explanation of the new commandment as       follows:  If we love one another, God dwelleth in us, and his love is perfected in us . . . God is love; and he that dwelleth in love dwelleth in God, and God in him. Herein is our love made perfect, (raised from the old to the new commandment) that we may have boldness in the day of judgment: because as he is, so are we in this world. There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love. (1 John 4:12, 16-18)  Here is clearly taught a transition from a first to a second state of love.  What a halo of glory all these Scriptures throw around the new commandment. In this luminous zone the soul dwells in the bosom of God in freedom from sin, fullness of joy, and perfect "fellowship with the Father and His Son, Jesus Christ," and "one with another."  Sin is the source of all strife, discord and division; but in obedience to the new commandment, we "walk in the light as God is in the light" having perfect fellowship and union because the "Blood of Christ cleanseth us from all sin."  Party names and discord ceasing,  Lo, before His feet they fall.  In the universal blessing,  Full salvation sweeps them all.  Hallelujah!  Jesus Christ is all in all.  This identifies the new command with sanctification for "He that sanctifieth, and they which are sanctified are all of one." (Hebrews 2:11) And with the Savior's crowning gift to the Church. (John 17:22) All hail the sinless "glory" which makes us "one even as Christ and the Father are one." "God is light," ever the "true light" which shines in them in whom the new commandment is fulfilled; and "He that dwelleth in love (the new commandment) dwelleth in God and God in him:" that is he dwells in eternal light and infinite love. O, the cloudless glory of full salvation! Praise the Lord, oh my soul! The Lord God is thy sun and thy shield. The heaven of love is thy everlasting abode! For love, the soul was formed; this is its native element; here only can it live; and here, in the bosom of infinite love, that God prepared its dwelling place.  Everlasting "thanks unto the Father which hath made us meet to be partakers of the inheritance of the saints in light," even that "inheritance among them that are sanctified by faith."  O, the "riches of the glory of His inheritance." To the Church dwelling on this holy delectable mount of God says, "Thou shalt call       thy walls salvation, and thy gates praise; the sun shall be no more thy light by day; neither for brightness, shall the moon give light unto thee; but the Lord shall be unto thee an everlasting light . . . and the days of thy mourning shall be ended. Thy peoples also shall be all righteous; they shall inherit the land forever." (Isaiah 60:18-22)       While in the imperfect, or mixed state of love, such Scriptures are generally applied to the future heaven; but no sooner hath God "shined into our hearts, to give us the (true) light of the knowledge of the glory of God in the face of Jesus: than we find ourselves in the blissful sunlight of the above inheritance, even "among the sanctified." The soul that is made free from sin and swallowed up in the boundless ocean and beatific glory of Divine love, is so perfectly satisfied and enraptured with the Divine Being Himself, that all created good sinks into comparative nothingness. Natural sunshine or darkness, health or sickness, prosperity or adversity, wealth or indigence, whether befriended or persecuted, are all the same to him. Dwelling in the bosom of the Father of all good, the very source of every blessing, he can but realize at all times; I am "perfect entire, wanting nothing." Being filled with perfect faith and absolute loyalty to God, he sees God's sweet will and his own highest good in every thing that affects him; hence, he loves God alike and is equally happy in the most opposite conditions of life.  So deeply was the Savior's new commandment engraven upon the heart of the beloved Apostle John, that Saint Jerome says in his extreme old age, when he used to be carried to the public assembly of believers, his constant saying was, "Little children, love on another." His disciples asked him why he constantly said the same words. "Because," said he, "it is the commandment of the Lord, and the observance of it alone is sufficient." Here we have the conclusion of the whole matter. He who had learned the glory of this heaven born passion on the very bosom of the Son of God's love and in the fires of Pentecost, sums up all the essential elements of the kingdom of heaven in the Lord's new commandment of absolute love. Who is richer than he  Whose bosom is filled with love?  Who is not poor without it? O, my brother, leave all your murmurings in the wilderness and come and dwell in this blessed zone of "perfected love" where our happiness does not depend upon a thousand varying circumstances, but center in God alone.  I've found a joy in sorrow sweet,  A sacred balm for every pain.  All that I wish, in God complete,  And every loss, a greater gain.  These two states of Divine love are clearly brought to view in the epistle to the Corinthians. The disciples at that place had believed in Christ and received the ordinance of baptism over four years previous, and still remained "in Christ." But, not having "perfected holiness," they were yet in the first, or infantile state of grace, that is, they were "yet carnal," even "babes in Christ."  Here is both nature and grace, love and its opposites.  Paul, therefore, wishing to lead them on to the new commandment, shows them the "more excellent way" of which the prophet had said, "It shall be called the way of holiness," but the Apostle here describes it as love in a "more excellent" degree: love that "believeth all things, hopeth all things, endureth all things;" love that "seeketh not her own" and "thinketh no evil"-saves from all evil thought, having the "mind of Christ." Moreover, this more excellent love "never faileth" and is the "greatest of" all the graces. (1 Corinthians 12:31 and chapter 13) I have followed other versions in rendering agape, love instead of charity; it is our only Greek word for love.  The higher type of love here shown by Saint Paul to the Church corresponds with the "greater," or "perfected" love of the new commandment.  But, it may be inquired-how account for the first, or imperfect form of love; is it from God? And if so, does He bestow imperfect gifts? We answer, it is from God; nevertheless, there is no imperfection in that which He gives us. This may look like a contradiction; but, dear reader, if you will come directly to the Word of God, all trouble will vanish from your mind.  We have seen that Saint John associates "perfect love," the new commandment, with the 'true light" and tells us that walking in this light, the "blood of Jesus cleanseth us form all sin;" hence, perfect love is identical with perfect purity. Therefore, it is easy to understand that our "first love," though pure, or perfect in kind, does not constitute us perfect because we are still possessed with a contrary nature, which God has not given us; but is conceived in us       through the fall.  The love and all the graces that God fives us in regeneration never needs changing; but the corruption of our nature needs to be removed, that the entire capacity, thus vacated, may be filled with the same pure love and may be permitted to bring forth its fruit unencumbered by the weeds of inbred depravity.  This whole truth is clearly expressed in 1 Timothy 1:5, "Now, the end of the commandment is charity (love) out of a pure heart." In this experience we reach the terminus of the law of works and "prove the perfect will of God" in the "new commandment." Now, love out of a pure heart implies such a thing as love out of a heart not yet pure; such is love "not yet made perfect: because of the impurity of the heart where it dwells. Its manifestations will, therefore, be comparatively feeble and more or less mixed with selfishness, hatred and pride, as we have shown in the chapter on the dual state.  The blessedness of perfected love may be inferred from the fact that love is the only and all pervading law of the soul. "Love is the fulfilling of the law."  Now, a law is a standard or rule of action. Love, the prevailing passion that prompts to action; it underlies the will and if left free gives course to all our desires and pursuits; and, in full possession of Divine love, the motive of action and rule of action are both the same thing, i.e., love. That is, this mighty element-love Divine-enters into and becomes identified with the very life of the soul, the mainspring of all our volitions; our will of course, acting conjointly, so that we do not cease to be responsible creatures; for at all times we possess the power of divergence from its shining pathway.  With this exception, love sways a supreme sceptre. For, since "love       worketh no ill," it needs the restraints of no law; but is, itself, the highest law in God's universe. Now, every desire of the pure in heart       is the holy impulse of love and all its promptings the will of God revealed in him; so that, in this blessed fullness, all duty is changed       into delightful privilege: the holy soul acting perfectly natural following all the desire of the heart, yet walking blameless in all the law of the Lord. Is not this the 'glorious liberty of the sons of God?" Truly love is a sweet and "perfect law of liberty;" its language is not, "thou shalt, but "thou mayest," for gems of Divine glory and flowers of bliss strew all the pathway in which it leads the happy soul.  As thou didst give no law for me,  But that of perfect liberty,  Which neither tires nor doth corrode,  Which is a pillow, not a load,  Teach both my eyes and hands to move  Within those bonds set by thy love.  Grant I may pure and lowly be,  And live my life, O Christ, to thee.  Fuller.  Instead of ruling with rigor, the law of love is but the sweet, constraining hand of God, which gently conducts us in all the paths of His good pleasure.  And I will put my Spirit within you and cause you to walk in my statutes. (Ezekiel 36:27)  For this is the covenant that I will make with the house of Israel, after those days, saith the Lord, I will put my law (love) into their minds, and write them in their hearts. (Hebrews 8:10)  The heart is the fountain of desire and to be free to follow that which is in the heart is the enjoyment of liberty. And as the Lord writes His law in the pure heart and mind, the Holy soul walks in the utmost freedom in fulfilling the same. This golden "sceptre of righteousness" "orders all our steps in the higher Divine walk, touches into action every desire of the heart, and opens the infinite store of heaven's rich blessings for their gratification. To the perfected in love, God is not afraid to say, "ask what ye will and it shall be given you." "The desire of the righteous shall be granted" (Proverbs 10:24) because "the desire of the righteous is only good." (Proverbs 11:23)  All this will not fully apply to those in their "first love" because there is "another law in their members" besides the law of love, and many of their desires arise from this law and cannot therefore be indulged; these often "ask but receive not, because they would consume it on their lusts" and rob God of His glory through the deceitfulness of inbred sin: hence, the purified have special promises of answer to prayer.  And I will bring the third part through the fire, and will refine them as       silver is refined, and will try them as gold is tried; they shall call on my name, and I will heart them: I will say, it is my people; and they       shall say, the Lord is my God. (Zechariah 13:9)  Yea, to them that dwell in perfect love who do "not hurt nor destroy in all God's holy mountain, saith the Lord." "It shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear." (Isaiah 65:24-25)  I have said that love is the supreme law in the moral universe.  But, it may be asked, is it no subject to God? I answer, nay, but it is identical with God. "God is love, and he that dwelleth in love, dwelleth in God and God in him."  O, the beauty and excellency of the Divine government! Instead of leaving us with only His precious written will wherein our enfeebled judgments might possibly have missed the way; the Father of mercies enters into our soul with the living, all pervading, and sweetly constraining law of love, which "abideth and teacheth us of all things" and "guideth all our paths" and though His edicts are sweetly blended with our own conscious volitions, for "he that is joined to the Lord is one Spirit," yet they are love whispers of Him who reigns in the holy temple of the heart.  I am walking close to Jesus' side,  So close that I can hear  The softest whisper of His love,  In fellowship so dear;  And feel His great Almighty hand  Protect me in this hostile land.  O, wondrous bliss, oh joy sublime,  I've Jesus with me all the time.  But we must not allow the blessedness of this Divine life to transport our mind from the special object of this work. Hence, dear reader, we call your attention to the following facts.  1. Both Christ and Saint John enjoined this new commandment upon converted believers. Now, it must be apparent to all, that if it were essential to the grace that inducts into the Divine family, the disciples could not have "followed Christ in the regeneration," nor John's "little children" became the "sons of God" without it. Hence, as already shown, it is a state of Divine grace distinct from-and posterior  to justification.  2. Both Christ and the Apostle enjoined this new commandment to the end "that your joys may be full." (John 15:11-13; 1 John 1:4) Hence, it is identical with that fullness which we have shown to be a       second endowment from God. Behold, the coincidence of the two Christ calls the "fullness of joy," "My joy fulfilled in them," and John describes the new commandment as that "thing which is true in Him and in you."  3. This "new commandment" represents a love state which "is in Him, (Christ) and in us," but not being inwrought when born of God, (for then our love is represented by the "old commandment" {1 John 3:9-11}), it necessarily is an after attainment.  4. The "new commandment," or Christ like love, John describes as love made perfect; this implies a previous state in which our love is not perfect; but as neither will apply to the sinner, of whom Christ testifies that the "love of God is not in you," therefore, they must represent two distinct state of the Christian: and as salvation is all of grace, these two states must have been induced by two successive works of grace.  5. There is a growth in love but that is not referred to in these Scriptures; here we read of love, not grown, "but made perfect." The implanting of Divine love is God's work in regeneration and the Bible is no less positive in teaching that "the God of peace does, through the blood of the everlasting covenant, make us perfect." Which perfection is limited in the Bible to "perfect love," "perfect holiness," (2 Corinthians 7:1), and perfect purity. (1 John 3:3) Therefore, dear reader, if you accept the Bible as true, you must accept the truth of two distinct and Divinely wrought works of grace in the soul.  Lo! The promise of the Father,  Pours upon the waiting race,  And the willing people gather,  Where He shows His smiling face.  Hallelujah!  Shout the triumphs of His grace.  Love, the only bond of union,  Love, the balm for every wound,  Love, the secret of communion,  Spreads its healing all around.  Hallelujah!  Let the love of God abound.