be preserved blameless till the coming of Christ." And such is the doctrine in which we believe, and which we inculcate. And having, in a former discourse, more fully explained it, and having also shown how the spirit of holiness is introduced into the heart, we shall now proceed more fully to illustrate and enforce the doctrine from the provisions, requirements, and promises of the gospel.

I. We proceed, then, in the first place, to show that God has made provisions in the gospel for the entire sanctification of his people.

1. That the gospel contains provisions for the entire sanctification of the people of God, is evident from its numerous declarations, that this was the end proposed in the humiliation, sufferings, and death of Christ. Jesus Christ submitted to the painful, shameful, and ignominious death of the cross, that he might be the means of removing both the guilt and pollution of sin. To this the inspired writers bear witness with one consent. He gave himself for us, to redeem us from all iniquity, and to purify unto himself a peculiar people zealous of good works. He gave himself for us that he might sanctify and cleanse us with the washing of water, by the word, that he might present us to himself holy and without blemish. And he died for all, that they which live should not henceforth live unto themselves, but unto him that died for them, and rose again. For what the law could not do, in that it was weak through the flesh, God sending his own Son, in the likeness of sinful flesh, for sin, condemned sin in the flesh; that the righteousness of the law might be fulfilled in us, who walk not after the flesh but after the spirit. Who his own self bare our sins in his own body on the tree, that we, being dead to sin, might live unto righteousness. These, and other passages of the same class, declare in the plainest language, that provisions are made in the gospel, not only for our justification, but also for our entire sanctification; and that one of the express objects of the humiliation of Christ, was to make this provision. The gospel clearly teaches that Christ had direct reference to our entire sanctification in all that he has done and suffered for us. Hence, the love of Christ in laying down his life for us, is proposed as a motive to influence our love and animate our obedience; and we are accordingly exhorted to consider him that endured such contradiction of sinners against himself, lest we be wearied and faint in our minds.

2. As a farther confirmation of this doctrine, we observe that this is the end proposed in our regeneration. Under the gospel dispensation, provisions are made for the regeneration of the human heart-the renovation of all the powers and faculties of the soul, by which a new direction is given those powers and faculties, in order that we may be wholly and entirely consecrated to God. That our entire sanctification to God is the end proposed in our regeneration, is fully confirmed by the uniform testimony of the inspired writers. If any man be in Christ, he is a new creature ;

old things are passed away; behold, all things are become new. This new creation is wrought in the soul, in order that the old life of sin might cease, and a new life of holy obedience be commenced; and such are the natural and legitimate effects of this saving change. A new heart will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh; and I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my commandments, and do them. Whosover is born of God, overcometh the world. Whosoever is born of God doth not commit sin, for his seed remaineth in him; and he cannot sin because he is born of God. We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not. The language here used is explicit, and very strong and decisive. It fully and expressly asserts that the effects of this saving change result in an entire and uniform submission to God; in a consecration of the whole person, the spirit, and the soul, and the body, to his service. The entire consecration of the soul to God is certainly implied in the doctrine of regeneration; for how can it be said that a soul is regenerated while it remains immersed in sin? and to what purpose is the doctrine inculcated, if sin is still to reign in our mortal bodies? It is certainly declared in the Bible that the design of regeneration is, that, being dead to sin, we might live unto right

eousness.

3. The truth of this doctrine is also confirmed from the fact, that the Holy Spirit is imparted to believers for the very purpose of perfecting them in holiness. The Scriptures declare, speaking of believers, that God will put his Spirit within them, and that it shall dwell in them, and cause them to walk in his statutes and do them. The Spirit of God is imparted to his people, that it may become to them a teacher, a sanctifier, and a comforter. By the communication of the Holy Spirit, the soul is filled with light, and holiness, and love; and by the opperation of these heavenly principles, the mind is kept in perfect peace.

(1.) The Holy Spirit dwelling in a believer becomes to him a Teacher. The young convert knows but little beyond the first principles of the Oracles of God. He is, to a great extent, ignorant of the deceitfulness of sin, the devices of Satan, and the wiles of the Devil, whereby that subtle adversary beguiles us from the simplicity that is in Christ. Now, to remedy all these defects, the Holy Spirit is imparted as an inward monitor, who will fully fortify the soul against every attack of the adversary. He will gradually open things to us as we are able to bear them, and with increased knowledge he will give us senses proportionably exercised to discern good and evil, and this will lead us on to perfection. On this subject, the inspired writers have spoken with great clearness and precision; they declare that this powerful agency, of the Holy Spirit is extended to every part of divine truth, and to the whole range

of Christian experience. St. John says, Ye have an unction from the Holy One, and ye know all things. And he also declares that this celestial Teacher shall guide us into all truth. The testimony of the prophet likewise accords with these declarations: Then shall we know, if we follow on to know the Lord: his goings forth are prepared as the morning. And to the same import is the declaration of Solomon: The path of the just is as the shining light which shineth more and more unto the perfect day. If there is any doubt still remaining on this subject, it must be dissipated by the following declaration: But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and no lie, and even as it hath taught you, ye shall abide in him. God, then, has made provisions, under the gospel dispensation, for the perfection of his people in knowledge. It is the privilege of every true disciple of Christ, to know and understand his whole duty; and this is all the knowledge which is absolutely necessary for him to possess, in order to be perfected in holiness.

(2.) The Holy Spirit is also given to us to dwell in us as a sanctifier. Indeed, all the light and knowledge which he imparts to us as a Teacher, is in order to his work as a Sanctifier. Does he reveal Christ in us, so as to give us brighter views of his person, and a more comprehensive knowledge of his work and offices, it is that we, beholding as in a glass the glory of the Lord, may be changed into the same image from glory to glory, even as by the Spirit of the Lord. Does he further enable us to comprehend the breadth and length, and depth and height, and to know, with progressive clearness and certainty, the love of Christ which passeth knowledge? it is that we may be thereby, filled with all the fulness of God. With increasing knowledge, he gives an increase of spiritual perception; and with that perception, a spiritual appetite; and with that appetite, a spiritual attainment; and this continues to advance, till the soul with all its powers is brought into captivity to the obedience of Christ. Being filled with the Spirit, he lives in the Spirit, and walks in the Spirit; and goes from grace to grace, and from victory to victory, growing up into Christ in all things, till he arrive at the measure of the stature of the fulness of Christ. Animated with these holy influences, his heart will be more and more weaned from earthly things, and with more and more intensity be fixed on things above, till he is altogether changed into the image of his God, in righteousness and true holiness. This advance to maturity will be more and more visible to all around him; he will possess more solidity, more uniformity, more consistency. His principles will be more and more commended to all his associates, by their efficacy to beautify the soul, and to adorn the life. In a word, he will be renewed in the Spirit of his mind, and will become an epistle of Christ, known and read of all men; an epistle not written by any human hand, but by the Spirit of the living God.

He will be in himself, truly and fully, what the Scriptures emphatically call a man of God.

(3.) The result of all this is, that in and by the whole of this work, the Holy Spirit performs the office of a Comforter. Under this character, The world knew him not, neither can receive him; but believers do know him, for he dwelleth with them, and shall be in them throughout the whole of their earthly pilgrimage. It was the communication of the Holy Spirit as a Comforter on the day. of Pentecost, which enabled the whole multitude of believers, who had just before been filled with terror, to eat their bread with gladness and singleness of heart, blessing and praising God. But through the whole course of their future life he carries on this work, revealing Christ more and more clearly to them, and applying the promises with sweet assurance to their souls. Hence, the word so applied is said to work by the power of the Spirit of God, and to come to men, not in word only, but also in power, and in the Holy Ghost, and in much assurance; and the Holy Ghost himself is called the Holy Spirit of promise, because in this way he makes use of the promises for their good. Thus he performs the office of a Comforter towards the people of God. He gives them near access to God in prayer; and in their supplications helps their infirmities, and makes intercession for them, and in them according to the will of God. He is in them a Spirit of adoption, enabling them to go to God with confidence, crying, Abba, Father; and shedding abroad God's love in their heats, he witnesses with their spirits that they are the children of God. By these means he establishes them in Christ, and seals them unto the day of redemption, and is within them an earnest of their heavenly inheritance. And in proportion as any believer's afflictions abound, the Holy Ghost will make his consolations to abound with still greater and more transcendant efficacy. The believer is made a subject of that kingdom which does not consist in externals of any kind, but in righteousness, and peace, and joy in the Holy Ghost.

Thus the believer has dwelling in him, not merely the spirit of holiness, but the Holy Spirit himself, filling him with all the fulness of God. Under his enlightening, sanctifying, and comforting influences, is it not our privilege to know and do the whole of our duty? Here God has made the richest provisions to dispel our darkness, to sanctify our corruptions, and to subdue our fears, for the very purpose that we may serve him in sincerity and truth. In order to repel this argument, some have affirmed that these blessings were peculiar to the apostolic age, and are not to be expected by us. What, then, is the meaning of that interrogation, which St. Paul addresses to the whole Corinthian church: Know ye not that ye are the temple of God, and that the Spirit of God dwelleth within you? And, again Know ye not your ownselves, how that Jesus Christ is in you except ye be reprobates. Hence it is evident, that this is a truth, of which we must not only have the

actual experience, but a consciousness, also, that it is realized in us; and the man who questions it as a matter of Christian experience, has yet to learn the very first principles of the Christian faith; for this is the promise which was originally made to Abraham for himself and all his believing posterity, whether of the Jewish or the Gentile world, even the promise of the Spirit through faith. Besides, the word of God has immutably declared, If any man have not the spirit of Christ, he is none of his. We can no more be Christians now without the spirit of Christ, than in the days of the apostles. If we, then, reject the doctrine of divine influence, we must also reject every degree of holiness; for on the truth of this doctrine rests the very foundation of holiness-the introduction of the spirit of holiness into the heart. But, if we believe in the doctrine of divine influence, even the residence of the spirit of God in the soul, why may we not, under its powerful and efficacious influences, become spiritual-wholly resigned and conformed to the divine will?

II. As a further proof of the doctrine under consideration, we urge, in the second place, the requirements of the gospel. These may be considered under three distinct heads, each of which furnishes an argument in favor of the doctrine under consideration.

1. The gospel requires a renunciation of sin, and the suppression of every sinful thought, passion, and appetite. We are exhorted by the apostle to cleanse ourselves from all filthiness of the flesh and the spirit, perfecting holiness in the fear of God. The language of the apostle is very broad, and includes the renunciation of sin of every character and description, whether of the flesh or the spirit. The apostle here seems to contemplate man as consisting of two parts, flesh and spirit; and as sin resides in both, he represents it as defiling both. It is, therefore, distinguished into fleshly and spiritual filthiness; the former assimilates us to the beasts, and the latter to that great enemy of God and man, the devil. Hence, our Lord said to the unbelieving Jews, Ye are of your father the devil, and the lusts of your father ye will do. By the filthiness of the flesh, we understand all those sins which take their rise from fleshly appetites, and are acted by the body; as uncleanness, intemperance, sloth, and the like. By the filthiness of the spirit, we understand those sins which are more independent of the body, and have their proper and legitimate residence in the mind; as pride, envy, malice, wrath, revenge; discontent, covetousness, deceit; impenitence, unbelief, and numberless other evils. From all these we are to be cleansed. If one be retained, it will defile and utterly destroy the soul; for God has said, If any man defile the temple of God, him will God destroy. We are required by the gospel to restrain both the lusts of the flesh, and the desires of the mind, as being hateful to God, and inconsistent with our high and holy calling. And in order successfully to resist sin, we must nip the poisonous weed in the bud-we must check its desires. A weight that may be easily