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profession of sanctification a condition of its attainment. This is even more absurd and anti-Scriptural than the error noticed above. It suspends the blessing, not only upon the belief of a falsehood, but likewise upon the profession of it: “Profess you are sanctified, and you will be." That is, declare an untruth in the most solemn manner, and upon the most serious and sacred circumstances, and it will become a truth-you will obtain holiness. How preposterous! Profession is nowhere required as a condition of salvation; it is required as a duty and propriety after we are saved. The abuse to which I here refer is not Methodism. We teachwe believe no such vagary; and happily its extent is exceedingly limited among others. There is, though, we think, even among some of us, an overanxiousness to extend the profession. It is urged in an unbecoming manner, and, as a consequence, it is often indiscreetly made. Let those who are clear in the enjoyment of holiness, declare it, with becoming meekness and humility; if there is any need, when they are satisfied of their attainment, let them be advised to make a public confession. But let no man be urged to make a profession, the truth of which he does not know certainly, and which he even doubts, with the hope that profession under such circumstances will benefit. It may fasten delusion upon him, but cannot bring him sanctifying grace. If you are sanctified, evidence it when it will be to the glory of God and in a manner befitting so high a state. If you have attained almost, so as to think, perhaps you are sanctified, confess so much, and look for more. If you desire to be sanctified, confess your desire, and contend for the witness. But never fall into the delusion that you must profess beyond what you are persuaded is true. Never declare your attainment to be greater than it is, with the hope

that such a profession will bring you into an advanced and higher enjoyment. This is the direst delusion.

It is implied, of course, in all the foregoing advices, that during the time this struggle is going on, whether a longer or shorter period, you are attentive to all the means of grace, particularly prayer, reading the Holy Word, attendance upon the sacrament of the Lord's Supper, meditation, conversation with those who may be able to give advice, perusing good books on the subject, and all other means, public and private, such as God is wont to own and bless. These things must be done until we attain, and after we attain. But let us beware that we fall not into the error of depending on forms and means. There is no doing without them, but in themselves they are nothing. They are to be received only as aids to saving, to sanctifying faith ; as scaffolding about the firm wall of confiding trust. But our only help is in God, who gives efficiency to

means.

And now, what more is necessary, seeking soul? Why not, this moment, experience the renovating power? I say, why not? Where is the hindrance? Examine this point closely, that you may see where to seek aid. Do you properly understand the nature of holiness? If so, the want is not here. Do you clearly see, and deeply feel your inbred sins, and your consequent need of this state? Do you? Then the want is not here. Are you willing, and anxious, and resolved to obtain it? Are you willing to give up all; you understand this, to consecrate your all-self, family, property, reputation, time, talents, everything, to God; to be his, used for him, enjoyed in him, never withheld or taken from him? Are you? Then the want is not here. Do you believe he is able to

Then the want is not here.

sanctify you? The want is not here. Do you believe that he is willing? Then the want is not here. Do you believe that he has promised? Then the want is not here. Do you believe that he is able and willing, and has promised to

Then the want is not here.

do it now, if you have faith? Do you believe, then, seeing all this, that he now will do it, now, this moment? Can you trust, in the present tense? now can you commit all? Then, quicker than I can complete this sentence, the work will be done! Is it done? Why not? Why cannot you now trust? O that Heaven may aid your trembling faith, and bring you to the enjoyment of the blessing and the witness!

These means, if employed faithfully, will result in your entire sanctification. With this belief, both experience and the word of God agree. But having said thus much of means, it may be important that we say now, means do not sanctify. No distinct chapter has been assigned to the agency of the Holy Ghost, in the accomplishment of this great change. But this is not because we esteemed it an unimportant point; on the contrary, we hold it to be a cardinal truth. The Holy Ghost is the great agent in the regeneration and sanctification of souls. His power alone effects the change. Do not lose sight of this. Do not fall into the delusion that what you do will effect the work. What you I want to see is, that in you there is no help-that so far as making yourself holy is concerned, you can absolutely do nothing—that this work is of God, entirely. Here, means do nothing: they only bring you to God, and he sanctifies; without them you cannot come to God, and unless you come he cannot sanctify; but your coming does not sanctify, it brings you to him who does. You employ the means only to bring you in contact with the agency.

Men dig it from the

It is the fire which refines the gold. earth, and bring it to the crucible. flame it will not be refined. The fire does not refine it un

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If it is not put in the

less brought; the bringing does not refine: it must be brought, and the fire must exert its agency. The soul is not sanctified by means, nor without them. The means are necessary to bring it to God; when it is brought, God does the work. Remember this, seeking soul; and now, having employed the means, expect God to touch you, and accomplish his promise. Look now away from means-look away from self-trust in him; yea, trust, trust now; fall at his feet, and he will make thee whole!

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CHAPTER VI.

EVIDENCES BY WHICH ONE MAY KNOW THAT HE IS ENTIRELY SANCTIFIED.

How may one know, after he shall have employed the means prescribed in the foregoing chapter, that they have been effectual-that he has attained the object of his desires?

This is obviously an important question, contemplated in whatever light it may be viewed. To any who may be anxious upon this great subject of personal holiness, it must be invested with peculiar interest. In the goodness of God, we are so constituted, that we cannot rest short of a reasonable certainty, in matters we deem of moment. Doubt torments before the time, uncertainty generates despair, -suspense, who can bear! Rest, though it be in sheer hopelessness, were almost preferable to the unhappiness of such a state! What perplexity, what tossing upon the pillow, what inward consumings, what heart agonies it occasions! Even hope deferred maketh the heart sick!— much more, the uncertainty which destroys its very existence!

But bad as uncertainty is, it is better than false security! Better to be disquieted than rest upon a volcano! Unrest is preferable to slumbers beneath the avalanche !

These remarks are especially applicable to the point in question. Nothing can be more desirable than rest, or certainty; nothing can be more undesirable than false rest, insecure certainty. Without assurance as to one's religious state, there can be no present happiness; there can scarcely

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