walk ye in it." But you say, no-this is the way. And thus you stand and parley and banter while you are every moment in danger of grieving the Spirit of God away from you, and of losing your soul.

10. Not in any manner, or at any time or place, upon which you may in your own mind lay any stress. If there is any thing in your imagination that has fixed definitely upon any particular manner, time, or place, or circumstance, you will in all probability either be deceived by the devil, or be entirely disappointed in the result. You will find that in all these particular items on which you had laid any stress, that the wisdom of man is foolishness with God-that your ways are not his ways, nor your thoughts his thoughts. "For as the heavens are higher than the earth, so are his ways higher than your ways, and his thoughts higher than your thoughts." But,

11. This state is to be attained by faith alone. Let it be forever remembered, that "without faith it is impossible to please God," and "whatsoever is not of faith, is sin."

Both justification and sanctification are by faith alone. Rom, 3: 30; "Seeing it is one God who shall justify the cir cumcision by faith, and the uncircumcision through faith;" and 5: 1: "Therefore, being justified by faith, we have peace with God, through our Lord Jesus Christ." Also 9: 30, 31: "What shall we say then? that the Gentiles, who followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. But Israel, who followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but, as it were, by the works of the law."

12. But let me by no means be understood as teaching sanctification by faith as distinct from and opposed to sanctification by the Holy Spirit or Spirit of Christ, or, which is the same thing, by Christ our sanctification, living and reigning in the heart. Faith is rather the instrument or condition than the efficient agent that induces a state of present and permanent sanctification. Faith simply receives Christ, as king, to live and reign in the soul. It is Christ in the exercise of his different offices and appropriated in his different relations to the wants of the soul, by faith, who secures our sanctification. This he does by Divine discoveries to the soul of his Divine perfections and fulness. The condition of these discoveries is faith and obedience. He says, Jno. 14: 21-23,-"He that hath my commandments, and keepeth

them, he it is that loveth me; and he that loveth me shall be loved of my father, and I will love him, and will manifest myself to him. Judas saith unto him, (not Iscariot,) Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him." But I must call your attention to Christ as our sanctification more at large hereafter.

LECTURE LX.

SANCTIFICATION.

VI. CONDITIONS OF ENTIRE SANCTIFICATION.—Continued. To ascertain the conditions of entire sanctification in this life we need to consider what the temptations are that overcome us. When first converted we have seen that the heart or will consecrates itself and the whole being to God. We have also seen that this is a state of disinterested benevolence or a committal of the whole being to the promotion of the highest good of being. We have also seen that all sin is selfishness, or that all sin consists in the will's seeking the indulgence or gratification of self; that it consists in the will's yielding obedience to the propensities instead of obeying God, as his law is revealed in the reason. Now who can not see what needs to be done to break the power of temptation and let the soul go free? The fact is that the department of our sensibility that is related to objects of time and sense has received an enormous development and is tremblingly alive to all its correlated objects, while by reason of the blindness of the mind to spiritual objects, it is scarcely developed at all in its relations to them. Those objects are seldom thought of by the carnal mind, and when they are, they are only thought of. They are not clearly seen, and of course they are not felt.

The thought of God, of Christ, of sin, of holiness, of heaven, and hell, excites little or no emotion in the carnal mind. The carnal mind is alive and awake to earthly and sensible objects, but dead to spiritual realities. The spiritual world needs to be revealed to the soul. The soul needs to see and clearly apprehend its own spiritual condition, relations, wants. It needs to become acquainted with God and Christ, to have spiritual and eternal realities made plain, and present, and all-absorbing realities to the soul. It needs such discoveries of the eternal world, of the nature and guilt of sin, and of Christ, the Remedy of the soul, as to kill or greatly mortify lust, or the appetites and passions in their relations to objects of time and sense, and to thoroughly develope

the sensibility in its relations to sin and to God, and to the whole circle of spiritual realities. This will greatly abate the frequency and power of temptation to self-gratification, and break up the voluntary slavery of the will. The developments of the sensibility need to be thoroughly corrected. This can only be done by the revelation by the Holy Spirit, to the inward man, of those great and solemn and overpowering realities of the "spirit land," that lie concealed from the eye of flesh.

We often see those around us whose sensibility is so developed in some one or more directions, that they are led captive by appetite and passion in that direction in spite of reason and of God. The inebriate is an example of this. The glutton, the licentious, the avaricious man, &c., are examples of this kind. We sometimes, on the other hand, sce by some striking providence such a counter development of the sensibility produced as to slay and put down those particular tendencies, and the whole direction of the man's life seems to be changed; and outwardly at least, it is so. From being a perfect slave to his appetite for strong drink, he can not without the utmost loathing and disgust so much as hear the name of his once loved beverage mentioned. From being a most avaricious man he becomes deeply disgusted with wealth, and spurns and despises it. Now this has been ef fected by a counter development of the sensibility, for in the case supposed religion has nothing to do with it. Religion does not consist in the states of the sensibility, nor in the will's being influenced by the sensibility; but sin consists in the will's being thus influenced. One great thing that needs to be done to confirm and settle the will in the attitude of entire consecration to God, is to bring about a counter development of the sensibility, so that it will not draw the will away from God. It needs to be mortified or crucified to the world, to objects of time and sense by so deep, and clear, and powerful a revelation of self to self and of Christ to the soul as to awaken and develop all its susceptibilities in their relations to him and to spiritual and divine realities. This can easily be done through and by the Holy Spirit who takes of the things of Christ and shows them to us. He so reveals Christ that the soul receives him to the throne of the heart and to reign throughout the whole being. When the will, the intellect, and the sensibility are yielded to him, he develops the intelligence and the sensibility by clear revelations of himself in all his offices and relations to

the soul, confirms the will, mellows and chastens the sensibility by these divine revelations to the intelligence.

1. It is plain that men are naturally able to be entirely sanctified in the sense of rendering entire and continual obedience to God; for the ability is the condition of the obligation to do so. But what is implied in ability to be as holy as God requires us to be?

The ready and plain answer to this question is:

(1.) The possession of the powers, and susceptibilities of moral agents.

(2.) Sufficient knowledge or light to reveal to us the whole of duty.

(3.) And also to reveal to us clearly the way and means of overcoming any and every difficulty or temptation that lies in our way.

The first we all possess. The second we also possess, for nothing strictly is or can be duty that is not revealed or made known to us. The third is proffered to us upon condition that we receive the Holy Spirit who offers himself as an indwelling light and guide, and who is received by simple

faith.

The light and grace which we need and which it is the of fice of the Holy Spirit to supply, respects mainly the following things:

1. Knowledge of ourselves, our past sins, their nature, aggravation, guilt, and desert of dire damnation.

2. Knowledge of our spiritual helplessness or weakness inconsequence of,

(1.) The physical depravity of our natures.

(2.) Of the strength of selfish habit.

(3.) Because of the power of temptation from the world, the flesh, and Satan.

3. We need the light of the Holy Spirit to teach us the character of God, the nature of his government, the purity of his law, the necessity and fact of atonement.

4. To teach us our need of Christ in all his offices and relations governmental, spiritual, and mixed.

5. We need the revelation of Christ to our souls in all these relations, and in such power as to induce in us that appropriating faith without which Christ is not and can not be our salvation.

6. We need to know Christ, for example, in such relations as the following: