Their affections are either not in due proportion-they have too much of one, too little of another; or they are not duly mixed and tempered together, so as to counterpoise each other. Hence there is often a jar. Their soul is out of tune, and cannot make the true harmony.

"Some are wanting in temperance. They do not steadily use that kind and degree of food which they know, or might know, would most conduce to the health, strength, and vigour of the body or they are not temperate in sleep; they do not rigorously adhere to what is best for body and mind; otherwise they would constantly go to bed and rise early, and at a fixed hour: or they sup late, which is neither good for body nor soul: or they use neither fasting nor abstinence or they prefer (which are so many sorts of intemperance) that preaching, reading, or conversation, which gives them transient joy and comfort, before that which brings godly sorrow, or instruction in righteousness. Such joy is not sanctified; it doth not tend to, and terminate in, the crucifixion of the heart. Such faith doth not centre in God,

but rather in itself.

"So far all is plain. I believe you have faith, and love, and joy, and peace. Yet you who are particularly concerned know each for yourself, that you are wanting in the respects above mentioned. You are wanting either in longsuffering, gentleness, or goodness; either in fidelity, meekness, or temperance. Let us not, then, on either hand, fight about words. In the thing we clearly agree.

"You have not what I call perfection; if others will call it so, they may. However, hold fast what you have, and earnestly pray for what you have not."

To these lucid suggestions of Mr. Wesley, we will add a few brief reflections, and close this chapter.

Entire sanctification is a state of absolute freedom from sin, properly so called, as above described; it will, therefore, evidence itself by the absence of sin. Any sin, whether of the motive, of the will, of the desire, or of the life, negatives its existence. Here is good and plain ground upon which to test ourselves; and with sincerity and care, we shall be very likely to arrive at the truth. Are your motives pure-your volitions in harmony with the will of God— your desires single-your acts holy, according to your gracious ability-are these things so unitedly? Here, then, is strong proof that you are "set apart." Be careful in your examinations here.

Your tempers. How are they? Do you become impatient under trial; fretful, when chided or crossed; angry, vengeful, when injured; vain, when flattered; proud, when prospered; complaining, when chastised; unbelieving, when seemingly forsaken; unkind, when neglected? Are you subject to discontent, to ambition, to selfishness? Are you worldly; covetous of riches, of vain pomp and parade, of indulgence, of honour, of ease? Are you unfeeling, contemptuous of others, seeking your own, boasters, proud, lovers of your own selves? Beware! These are the sediments of the old nature!

Your duties. How with regard to these? Do you delight in them; are they your pleasure; do they constitute your chief joy? When God evidently calls, do you go willingly, though it be through the furnace; through persecution; through losses, reproaches, sorrows? In the midst of all, is God your joy and rejoicing, and can you say, "The will of the Lord be done"-enduring patiently, and performing joyfully, "as seeing Him who is invisible ?” Is your will as God's will? Does he find in you no mur

muring, no drawing back, no displeasure; but, on the contrary, submission and joy?

Your experience. How upon this point? Have you an unwavering confidence in God? Is your peace of mind full ? Have you joy in the Holy Ghost? Do you have free communion with God? Do you realize within a consciousness of purity? Whether, without, there be tempest or calm, sorrow or joy, trial or triumph, do you still, in every case, find a full communion between your soul and the Divine Spirit? By this we do not mean that you are always to be happy, ecstatic; but always to realize union, harmony with God, whether you sorrow or rejoice,—no difference, no feeling of difference, no disunion, no separation. Do you rejoice even in tribulation; and is the life that you live altogether by the faith of the Son of God?

Are you entirely the Lord's? Ponder this question. Look well to it. Have you anything which you do not hold in God? Are you separate from Him at any point? Are you opposed to Him in anything? Are your actions and enjoyments all in unison with Him? Are your influence, your property, your entire position, and your whole life, so far as you can control them, with Him? Are you wholly the Lord's? In your work, in your rest, in your indulgences, in your denials, in your affections, in your volitions, in your associations, in your endeavours; are you always, everywhere, by intention and effort, in union with God?

If, to the above questions, you can with honesty return a favourable answer, then may you conclude that you are one with the Lord, that you are entirely sanctified.

You

You will be happy. You cannot be otherwise. are, indeed, in the world. You may be poor, you may be rich; you may be called to suffer, you may have prosperity;

you may mourn over sinners, you may rejoice with saints; you may weep with bereavement, you may joy with the surviving; you may be tempted, you may be preserved; you may be seemingly and actually in all these respects just as other men: but in the midst of it all, you have the proof, you give the proof, that you are a child of God—an heir of holiness.

in

In the world, you live above the world; a man, you bear your bosom an indwelling God; alive, you are dead; and dead, you are alive!

Go

Sublime privilege! Glorious state! The life of heaven infused into a soul upon earth! Well may you rejoice, "for great is your reward in heaven;" yea, upon the earth. Even now, you have the foretaste of the feast ineffable; the first-fruits of the glorious harvest of immortal joys. forward, witnessing a good profession; shine as lights in the world; glorify your Saviour upon earth, and he will glorify you with the glory He had with the Father, before the worlds were. In sorrow and in joy, let your motto still be, "holiness to the Lord;" ever looking forward to that day when he shall say, "Well done, good and faithful servant, enter thou into the joy of thy Lord."

CHAPTER VII.

HOW HOLINESS MAY BE RETAINED, AND REGAINED WHEN LOST.

THE work of good government is but half done when anarchy is reduced to order—when rebel states are subjugated; it remains that such measures be instituted, as to preserve the restored harmony. Without this latter, indeed, the former, though a glorious achievement, may be void of profit.

One seeks fortune. After long and arduous struggles he succeeds. What now? He loses it to-morrow. Its gain was of no advantage to him; his toil was devoid of benefit. One possesses a key by which he may enter into the king's palace. He invests himself in the royal robes. To what purpose e? It is but for a minute. He is driven forth again

to the adz or shovel!

How may good governments be perpetuated? How may fortune be retained? How may honour and power be preserved? If to gain is desirable, to keep must be even

more so.

The case is precisely analogous, with respect to the great boon of which we treat in this work. It is not sufficient that we know how to obtain; it is not sufficient that we have obtained; we must know, also, how to keep when we have made the acquisition. The secret of its preservation is not less important than the secret of its possession.

A greater mistake could not be committed, than to suppose that religion, when gained in any of its degrees, will be retained without effort-remain with us, as a thing of