produced by the Holy Spirit. 1 Pet. i, 2.-Meton. cause or author of this sanctification, 1 Cor. i, 30.”*

"The word sanctify," says Dr. Clarke, "has two meanings-1. It signifies to consecrate, to separate from earth and common use, and to devote and dedicate to God and his service. 2. It signifies to make holy or pure."-Theology, p. 182.

The following is from Mr. Watson's Biblical and Theological Dictionary.-"Sanctification, that work of God's grace by which we are renewed after the image of God, set apart for his service, and enabled to die unto sin and live unto righteousness. Sanctification is either of nature, whereby we are renewed after the image of God, in knowledge, righteousness, and true holiness, (Ephes. iv, 24; Col. iii, 19,) or of practice, whereby we die unto sin, have its power destroyed in us, cease from the love and practice of it, hate it as abominable, and live unto righteousness, loving and studying good works. Tit. ii, 11, 12. Sanctification comprehends all the graces of knowledge, faith, repentance, love, humility, zeal, patience, &c., and the exercise of them in our conduct toward God or man. Gal. v, 22-24; 1 Peter i, 15, 16; Matt. v, vi, vii. Sanctification in this world must be complete; the whole nature must be sanctified, all sin must be utterly abolished, or the soul can never be admitted into the glorious presence of God; (Heb. xi, 14; 1 Peter i, 15; Rev. xxi, 27;) yet the saints, while here, are in a state of spiritual warfare with Satan and his temptations, with the world and its influence. 2 Cor. ii, 11; Gal. v, 17, 24; Rom. vii, 23; 1 John ii, 15, 16."

Further and more fully to illustrate the subject, I shall now proceed to a more extended view of the Scripture doctrine of entire sanctification.

* Greek and English Lexicon of the New Testament.

The subject is most generally presented by the apostle as embracing two parts:-1. The death or destruction of sin; and 2. The spiritual resurrection, or the life of grace. This will be seen clearly in Rom. vi, 1–11: -"What shall we say, then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein? Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? . . . Now, if we be dead with Christ, we believe that we shall also live with him: knowing that Christ, being raised from the dead, dieth no more; death hath no more dominion over him. For in that he died, he died unto sin once but in that he liveth, he liveth unto God. Likewise reckon ye also yourselves to be dead indeed untc sin, but alive unto God through Jesus Christ our Lord."

In this passage the two great principles presented fully to view are, the death of the body of sin, and the restoration of the soul to a new and spiritual life.

And when the apostle urges the subject of entire sanctification upon the Corinthian church, he gives us the same twofold view of it: "Having therefore," says he, "these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." 2 Cor. vii, 1. We are first to seek to eradicate our filthiness; and, secondly, to perfect holiness.

1. Then sanctification, in its earliest stages, implies the subjugation of the body of sin; and complete sanctification implies its entire destruction.

This body has members, which St. Paul particularly describes: "Adultery, fornication, uncleanness, lasciviousness. variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like," &c. Gal. v, 19-21

For a clear exposition of this subject, see Spiritual Perfection, by Dr. Bates.

Here we have the body of sin, with its members, unsubdued and unbridled, as it is in the minds of the unregenerate: originating in the senses, conceptions, and imagination; nourished by the desires, and matured through the instrumentality of the will. And the apostle presents them as completed in the lives and conduct of wicked men. But in the regenerate this "body of the sins of the flesh," and these evil "desires of the heart and the mind," are 66 nailed to the cross." The old man is subjected, and grace is in the ascendant.

But though the corruptions of the heart are subjected, and are undergoing the process of mortification, they still occasionally stir-there are remains of them which must be exterminated. Though crucified, they are not yet entirely dead. But their complete destruction is provided for by the atonement and mediation of Christ, and it remains for the regenerate to make the applica tion of the remedy. In this sense I understand Rom. vi, 11: "Likewise reckon ye yourselves to be dead indeed unto sin,”—vekçovç μev εivai, truly, or in truth dead. "Mev, indeed, a conjunction, plainly derived, I think, from the Hebrew amen, denoting truth."*

2. I hasten now to the consideration of the latter branch of the great work of sanctification. That is, the life of God in the soul.

When the apostle exhorts us to reckon ourselves "dead indeed unto sin," he immediately adds, "but alive unto God through Jesus Christ our Lord," Rom. vi, 11. And when he requires us to cleanse ourselves "from all filthiness of the flesh and spirit," he continues, "perfecting holiness in the fear of God," 2 Cor. vii, 1. And after giving a catalogue of "the works of the

* Parkhurst.

flesh" which are to be eradicated, he immediately proceeds to give us a list of the opposite graces which are to be cultivated. "The fruit of the Spirit," says he, "is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance; against such there is no law. And they that are Christ's have crucified the flesh with the affections and lusts." Gal. v, 19-24. "For," says he, "we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them," Ephes. ii, 10. And we are required to "put on the new man, which after God is created in righteousness and true holiness," chap. iv, 24; and "which is renewed in knowledge after the image of him that created him," Col. iii, 10.

From these passages we may gather the following essential elements of the life of grace :-knowledge, purity, and love.

(1.) We must be "renewed in knowledge after the image of God." This implies the right direction and quickening of the intellectual faculties. The understanding being illuminated, it is prepared to discern moral distinctions, and to appreciate moral beauty. It is directed to the perfections of the Deity, and gazes upon the beauty of holiness. It sees the character and bearings of the great moral rule, and clearly distinguishes between the impulses of the flesh and the monitions of the Spirit. It apprehends the atonement of Christ, and through this medium sees the way to be reconciled to the Father of mercies. "And this is life eternal, that they might know thee, the only true God, and Jesus Christ, whom thou hast sent," John xvii, 3.

The complete sanctification of the intellect will correct all its moral aberrations. It will purify and regulate the thoughts, the conceptions, the imagination,

the memory, and the judgment. The Psalmist felt a deep concern that his "thoughts" might be properly directed and regulated. Says he, "Search me, O God, and know my heart; try me, and know my thoughts," Psa. cxxxix, 23. And a most excellent formula is directed to the same point in these words: "Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy name."

(2.) We must be renewed in "holiness." The most general sense of the term "holiness" is separation from the world, and in this sense it implies both inward and outward religion. But in connection with the term “righteousness” I understand it to imply purity of heart -the mind that was in Christ Jesus. It consequently constitutes the root or foundation of all the active Christian graces. It implies not only freedom from sin, but dedication to God. And when it is entire, then do we perfect holiness in the fear of God. Without any measure of this heaven-born principle the heart is full of filthiness; and with its complete reign, and universal diffusion through the soul, the seeds of grace spring up into a luxuriant growth, and bear the fruits of righteousness, to the praise and glory of God.

(3.) We must be renewed in "righteousness." Righteousness implies the conformity of the motions of the heart and the actions of the life to the will of God. The highest evangelical sense of the term implies loving God with all the heart, and our neighbour as ourselves. St. Paul says, "Love is the fulfilling of the law," Rom. xiii, 10; λnowμa voμov, a full performance of the law. And St. John speaks of "perfect love," 1 John iv, 17, 18;-a love that is without alloy-and that is complete-filling the whole soul, bringing all the thoughts and affections "into