conversable-another dull; one affable-another reserved; one firm—another yielding: all of them may be holy. But whilst holiness does not destroy these differences, let it never be forgotten that it regulates them. They are prevented from becoming sinful.

This suggestion is obviously important. As is said in another chapter, sanctification will be evidenced by its fruits: but it would be extremely preposterous to suppose that, in regard to temperament and manners, it will invariably manifest itself in the same way: this is no part of its office; its office is to remove sin. It is not unfrequently the case that infidels are the most polite and agreeable men in the world: often possessing great natural amiability and fascination of manners; while at heart, and in the privacies of life, they are extremely vile: their exterior gentility is no criterion to their interior principles. They exist mutually independent of each other. The same remark, to a certain extent, is true of Christians, in all the stages of religious experience. Their religion will not fashion them after the elegancies of what we all call graceful and cultivated manners; will not make them accomplished scholars; will not make them business men it will furnish them with pure hearts, and holy principles, and prevent them from indulging in or even feeling sinful tempers, and from doing wrong in the outward life; not from erring, but from sinning. There is an infinite difference between an error and a sin. this connexion, that while religion does not secure these nonessential accomplishments of manners, and while it does not produce in all cases precisely the same manifestations of amiability and grace, yet it imparts always, and in its fulness, the essence of all excellence, which is good will,-pure love, which will constantly show itself, not perhaps in the

It is well to say, in

rounded and graceful salutation, in the finished exterior, but in the unmistakable exhibition of a good and sincere heart and further, other things being equal, it will invariably impart, in all respects, real and manifest superiority; the most accomplished and elegant character will be more accomplished by its superadded and crowning glory.

Numerous additional and very instructive quotations might be given from our excellent standards, corroborating the above views, indeed many references were marked for that purpose, but our prescribed limits will not allow, and we have deemed it sufficient to show, by a few extracts, that our venerated founder under God, Mr. Wesley, always held and taught them. They are his views throughout; they are the views of Mr. Fletcher, Mr. Watson, Dr. Clarke, Bishop Hedding, and others, who have been at the useful pains of studying the subject most thoroughly.

Having described what we mean by "holiness," we shall now proceed to show that it is a state in advance of mere justification and regeneration.

Regeneration is not entire sanctification: the merely regenerate are not sanctified; they are not entirely freed from sin; they are not perfect in love. Their sins are pardoned; their nature is renewed; they are become children of God; a wonderful and glorious work has been wrought for them and in them, by which they are rescued from the dominion of sin, and become heirs of the promises: but great and glorious as the work is which they have experienced, and exalted and blessed as are the privileges and destiny to which it entitles them, and will assuredly secure to them if retained, yet it is not a complete qualification for heavenan entire freedom from sin; they are not-how glorious soever their estate, how much to be esteemed and prized,

and no language can magnify its moment-they are not completely holy, entirely sanctified; the old man of sin is not dead, but subjected—not cast out, but bound—not crucified, but brought into captivity.

I need scarcely insist upon this, it is so universally the faith of the Church. The difficulty indeed, is, not, to convince believers that they have not yet attained to such a state of freedom from sin; but, on the other hand, to persuade them that such a state is their privilege. They not only generally insist that they are not yet holy, but more, that they do not expect to be in this life.

Let any Christian closely interrogate his experience and consciousness upon this point; any Christian who has merely attained to pardon and a change of heart; and see whether the immediate response will not be, that, though "pardoned" and "born again," and though living in the daily enjoyment of this grace, and going forward to perfection, still, that there are sinful tendencies and dispositions lurking in his heart; that he is not entirely empty of sin; that he is not a perfectly holy character. Let him enter into a close, faithful, and prayerful analysis of his passions, his affections, his will, his motives, and see if he will not discern remains of the sinful nature within him not entirely dead, but still alive, and seeking the ascendant: as pride, envy, jealousy, anger, impatience, love of the world, dissimulation, self-willedness, and such like. If these do not hold dominion over, if they do not gain indulgence-as they certainly do not-still, do they not have some place and power within him, rising up to give evidence of their presence; though bound, struggling for the mastery, often bringing him into straits, and disturbing his peace and comfort? Is not this so? Reader, is not this your experience? Be candid; is it not your present

consciousness? Look closely; do you not find after all, that, though you are a changed man, " a new creature," still there are these harmful roots of sin remaining within?— not merely outward suggestions, temptations, which are not sins, but likewise inward responses, taking side with the outward solicitation-actual, living, stirring, evils in the heart? What is your answer? I know what it is. I am conscious that such has been my experience, and must believe that it is the common experience of Christians, while in a merely justified state.

But it is asked with earnestness, "Is not the work of God perfect in regeneration?" And we answer, it is a perfect regeneration. But a perfect regeneration is not a perfect sanctification, no more than a perfect penitence is a perfect regeneration. The soul is perfectly born anew, but is not perfectly made holy. But is not a person regenerated a perfect child, and is sanctification anything more than development? We answer: when a soul is regenerated, all the elements of holiness are imparted to it, or the graces are implanted in it, in complete number, and the perfection of these graces is sanctification; and hence, we insist that sanctification does not take place in regeneration, for the graces are not then perfect; additional grace is requisite to perfect them. And again: though in regeneration all the elements of holiness are imparted, all the rudiments of inbred sin are not destroyed; and hence, again, the absence of complete sanctification, which, when it occurs, expels all sin. Regeneration is incipient sanctification in this sense: it is of the same nature as sanctification, and, so far as it extends, is sanctification; it is included in sanctification, but is not so extensive; is not sanctification, because, though it is a degree, it is not the whole of that work,

But what

With this experience the teachings of Scripture fully accord. Take a single passage, found in the Apostle's letter to the Christians at Corinth: "I, brethren, could not speak unto you as unto spiritual, but as unto carnal; as unto babes in Christ. Ye are yet carnal: for whereas there is among you envyings, and strife, are ye not carnal?" This passage is precisely in point. It exhibits, upon authority of inspiration, the doctrine above expressed. For first, it is certain that the persons here addressed were believers-justified and regenerated Christians. How else could an apostle address them as brethren; much more, how could he expressly declare them to be "babes in Christ?" Is it possible to be a "babe in Christ," without justifying and regenerating grace? Surely no one can think so. These persons then were in Christ-they were born again. next? Were they entirely holy-free from sin, inward as well as outward? Certainly the Apostle does not say so: on the contrary, he expressly says they were yet "carnal." He could not speak to them as completely spiritual, but as partly carnal; nay, he specifies what of carnality he found remaining among them, and impairing their spirituality or holiness," for whereas there is among you envyings, and strife, are ye not carnal?" Are not these the tokens of a sinful nature" envyings, strife?" Indulged, are they not actual sins?—are not the inward dispositions thereto, inward sins? This passage then fully corroborates our expressed views, and fully authorizes us to say, that evils, opposed to complete spirituality, remain in the hearts of persons in the possession of justifying and regenerating grace.

Let it be remembered, we are now speaking particularly of inbred sin-sins of the heart-or, if any prefer it, evils of the heart. We are aware that the believer does not indulge