"21. Do you ever pray God to cleanse the thoughts of your heart, that' you may perfectly love him?'

"22. If you neither desire what you ask, nor believe it attainable, pray you not as a fool prayeth?

"God help thee to consider these questions calmly and impartially!"

In the foregoing arguments we have said nothing about particular terms. We have entered into no learned criticisms of the words in the original, rendered in our version "perfection, sanctification, holiness," and their cognates. This, for two reasons: mainly, first, such learning would not be of signal use to most of our readers-would not, in all probability, increase either the clearness or power of our argument; but particularly because in this work we have depended more on definitions than terms. Our doctrines have been set forth in statements rather than couched in technicalities. Any one who reads our explanations, given at length in the second chapter, will not fail to see, both our precise views and how they are sustained by the arguments contained in this chapter. More minute and detailed investigations reaching out to other subjects we have purposely avoided.

In dismissing this branch of our work, we would urge our readers to a candid and faithful application of what has been said above; and should you, under misleading influence, still hesitate and question as to the extent of your privilege—as to the magnitude of your high calling of God in Christ Jesus-as to your imperative duty-then let me ask you to consider well, why this doubt. What hinders your entire sanctification? Do not hasten from this question. Linger, and leave it not until you find the answer! Is it because your heart is corrupt and vile-radically imper

fect? But has God no power? Cannot he "change your old rebellious heart, and form your soul anew?" Is there not efficacy in the blood of Jesus to make you, not partially, but thoroughly clean? Is not the Holy Ghost a sanctifier? Are the means of salvation inadequate to this result? Is it so? You are in the world. I know this; but is there a necessity that you remain sinners in the world? Do not, I beg of you, avoid this question. Away with vain excuses; before God, in all holy, Christian sincerity, come directly to the point! Has not God provided for your possible present sanctification? If you will live in its neglect-if you will divide your heart between God and the world-if you will not make the necessary sacrifices, and exercise the requisite devotion-if you will not come up to your gracious, glorious privilege—if you prefer or even submit to linger where you are, yet do not deny, as your apology, the sufficiency of the grace of God. Take the shame to yourself, where it belongs-do not impute it to your dishonoured Master. But why not go forward? Why this disposition to take sides with your enemies-to strengthen the hands of your destroyers? O brethren-lovers of our Lord Jesus Christlet us arise. Come, our Saviour bids us "Arise and shine." Why will we longer hesitate? Why not now resolve? May our God, whose name is holy, bring us into the heritage of his people, and "sanctify us throughout soul, body, and spirit, for his name's sake!"

CHAPTER IV.

OBJECTIONS CONSIDERED.

To the doctrine taught in the foregoing chapters, it is admitted there are some seeming objections; and to what truth is there not? Nor would we account them insignificant. They are not. They are apparently weighty and serious; and however clear and conclusive we may think the reasonings upon which the doctrine is based, it is by no means complete until these objections are candidly and completely answered. The work is but half done, when what we conceive to be a clear chain of Scriptural and argumentative proof is presented to the reader. Opposite proofs are presented by antagonists, equally respectable for numbers, talents, and piety with ourselves, to disprove our views. It is due them, it is due ourselves, it is due our readers, that we give full attention to such objections. If they are real, there must be some defect in our views; and no dogmatism, no assurance, no attenuated chain of reasoning, will meet the case, if there are grave objections unanswered. Errorists declaim much about evidence-make great show of proofadduce long lists of arguments-flourish trumpets of reasoning; but they avoid the rencounter with objections; they find no heart for this. The reason is apparent; much that is plausible may be said in favour of any proposition, but a real objection is difficult to answer, and, unanswered, must create doubt, if it does not prove fatal. One valid objection is fatal to a million proofs. Truth has no real objections, error has many. Nor would we, in meeting objections, present them in a weak and impaired aspect. Let us contem

plate them in all their strength-in their utmost force. This, because it is our interest to know the truth and nothing less, nothing else. We have no interest to dissemble in favour of any theory, however cherished. It is truth alone that we are concerned to know.

What, then, are the difficulties encompassing the doctrine for which we contend? Why should we give it a questioning reception, and not at once, with warm cordiality, welcome it into the chamber of our confidence? There are a number of seeming reasons-I say seeming, because I hope to show, however plausible, they are not real. They are of sufficient importance to cause us closely to examine our ground, but not sufficiently invincible, as I hope, to cause us to abandon it, or leave our opposers with excuse.

1. The first objection offered is this: The doctrine cannot be true, because many Christians do not receive it; whole denominations of Christians do not receive it; the most learned and excellent divines in great numbers do not receive it; it is not now, and it has not been the belief of the majority of the Church. Many, who with undoubted ability and sincerity have studied the Scriptures for a whole lifetime, have never found this doctrine therein taught; but an opposite and antagonistic doctrine! How is this to be explained? Were these men, the majority, in error? Were they not equal in ability, to arrive at the truth, with their opposers? Were they not as candid and sincere? Why then must we believe they were in error?

This is no trifling objection. He would be rashly indiscreet, foolishly self-assured, who could turn away from it without consideration.

But what then have we to weigh against this objection to break its force? An array of other great names, an

equal amount of learning, and respectability, and candour, and application? No. This might balance, but would not settle the difficulty. We meet it with the word of the Lord! One, "Thus saith the Lord," is more powerful than all the opinions of all the men the world ever contained. The objection is apparently strong, but really feeble. Feeble, because it carries the doctrine to an improper tribunal. It brings incompetent evidence. It is not a question dependent on human opinions, however respectable and worthy of credit; it appeals to one, single, and transcendently higher umpire-the word of God. But what then? Who shall judge what the word of God is? Let every man examine for himself, as he that must give an account, and so judge. If he finds the doctrine therein, let him embrace it; if not, let him reject it! This is allthis is plain!

2. A second objection is alleged against this doctrine not unlike the former. It is said the doctrine cannot be true because it does not accord with the experience of the Church! Christians have not found this doctrine to be true in their experience. The Church, the collective bodythe separate individuals, have not attained this state. But few have in any age pretended so much, and they have generally given sad and abundant proof of their delusion. How is this? Is the experience of the whole Christian Church of no value? Does it weigh nothing upon a point of such moment, and so eminently experimental? Must not he be accounted fanatical who lifts a standard of experience higher than that acknowledged by the universal Church? Surely it must require wonderful faith for such a belief.

Now, admit all that is asked for in this objection-that