close connection, if not an absolute identity of our views with those of modern Antinomian Perfectionists. Now it is of importance to remark, that this is one of the leading peculiarities of that sect. They [the Antinomian Perfectionists] insist that these are promises without condition, and that consequently their own watchfulness, prayers, exertions, and the right exercise of their own agency, are not at all to be taken into the account, in the matter of their perseverance in holiness-that the responsibility is thrown entirely upon Christ, inasmuch as his promises are without condition. The thing he has promised, say they, is, that without any condition, he will keep them in a state of entire sanctificationthat therefore, for them to confess sin, is to accuse Christ of breaking his promises. For them to make any efforts at perseverance in holiness is to set aside the gospel and go back to the law. For them even to fear that they shall sin, is to fear that Christ will tell a lie.

These sayings are not found in their Confession of Faith, but they are held at least by many of them as every one knows who is at all familiar with their views.

The fact is that this, and their setting aside the moral law, are the two great errors of their whole system. It would be easy to show that the adoption of this sentiment--that these promises are without condition, expressed or implied-has led to some of their most fanatical and absurd opinions and practices. They take the ground that no condition is expressed, and that therefore none is implied; overlooking the fact, that the very nature of the thing promised, implies that faith is the condition upon which its fulfillment must depend. It is hoped therefore, that our brethren who charge us with perfectionism, will be led to see that to themselves, and not to us, does this charge belong.

These are the principal passages that occur to my mind, and those I believe upon which the principal stress has been laid by the opposers of this doctrine. And as I do not wish to protract the discussion, I shall omit the examination of other passages.

There are many objections to the doctrine of entire sanctification, besides those derived from the passages of scripture which I have considered. Some of these objections are doubtless honestly felt, and deserve to be considered. I will then proceed to notice such of them as now occur to my mind.

9. It is objected that the doctrine of entire and permanent sanctification in this life, tends to the errors of modern per

fectionism. This objection has been urged by some good men, and, I doubt not honestly urged. But still I cannot believe that they have duly considered the matter. It seems to me that one fact will set aside this objection. It is well known that the Wesleyan Methodists have, as a denomination, from the earliest period of their history, maintained this doctrine in all its length and breadth. Now if such is the tendency of the doctrine, it is passing strange that this tendency has never developed itself in that denomination. So far as I can learn, the Methodists have been in a great measure, if not entirely, exempt from the errors held by modern perfectionists. Perfectionists, as a body, and I believe with very few exceptions, have arisen out of those denominations that deny the doctrine of entire sanctification in this life.

Now the reason of this is obvious to my mind. When professors of religion, who have been all their life subject to bondage, begin to inquire earnestly for deliverance from their sins, they have found neither sympathy nor instruction in regard to the prospect of getting rid of them in this life. Then they have gone to the Bible, and there found, in almost every part of it, Christ presented as a Savior from their sins. But when they proclaim this truth, they are at once treated as heretics and fanatics by their brethren, until, being overcome of evil, they fall into censoriousness; and finding the Church so decidedly and utterly wrong, in her opposition to this one great important truth, they lose confidence in their ministers. and the church, and, being influenced by a wrong spirit, Satan takes the advantage of them, and drives them to the extreme of error and delusion. This I believe to be the true history of many of the most pious members of the Calvinistic churches. On the contrary, the Methodists are very much secured against these errors. They are taught that Jesus Christ is a Savior from all sin in this world. And when they inquire for deliverance, they are pointed to Jesus Christ as a present and all-sufficient Redeemer. Finding sympathy and instruction, on this great and agonizing point, their confidence in their ministers and their brethren remains, and they walk quietly with them.

It seems to me impossible that the tendency of this doctrine should be to the peculiar errors of the modern perfectionists, and yet not an instance occur among all the Methodist ministers, or the thousands of their members, for one hundred years.

And here let me say, it is my full conviction, that there are but two ways in which ministers of the present day can prevent members of their churches from becoming perfectionists. One is, to suffer them to live so far from God, that they will not inquire after holiness of heart; and the other is, most fully to inculcate the glorious doctrine of entire consecration, and that it is the high privilege as well as the duty of Christians, to live in a state of entire consecration to God.

I have many additional things to say upon the tendency of this doctrine, but at present this must suffice.

By some it is said to be identical with Pefectionism; and attempts are made to show in what particulars Antinomian Perfectionism and our views are the same. On this I remark:

(1.) It seems to have been a favorite policy of certain controversial writers for a long time, instead of meeting a proposition in the open field of fair and Christian argument, to give it a bad name, and attempt to put it down, not by force of argument, but by showing that it is identical with or sustains a near relation to Pelagianism, Antinomianism, Calvinism, or some other ism, against which certain classes of minds are deeply prejudiced. In the recent controversy between what are called Old and New School Divines, who has not witnessed with pain the frequent attempts that have been made to put down the New School Divinity, as it is called, by calling it Pelagianism, and quoting certain passages from Pelagius, and other writers, to show the identity of sentiment that exists between them.

This is a very unsatisfactory method of attacking or defending any doctrine. There are, no doubt, many points of agreement between Pelagius and all truly orthodox divines, and so there are many points of disagreement between them. There are also many points of agreement between modern Perfectionists and all Evangelical Christians, and so there are many points of disagreement between them and the Christian Church in general. That there are some points of agreement between their views and my own, is no doubt true. And that we totally disagree in regard to those points that constitute their great peculiarities, is, if I understand them, also true.

But did I really agree in all points with Augustine or Edwards, or Pelagius, or the modern Perfectionists, neither the good nor the ill name of any of these would prove my sentiments to be either right or wrong. It would remain after all,

to show that those with whom I agreed were either right or wrong, in order, on the one hand, to establish that for which I contend, or on the other to overthrow that which I maintain. It is often more convenient to give a doctrine or an argument a bad name, than it is soberly and satisfactorily to reply to it. (2.) It is not a little curious that we should be charged with holding the same sentiments with the Perfectionists; while yet they seem to be more violently opposed to our views, since they have come to understand them, than almost any other persons whatever. I have been informed by one of their leaders, that he regards me as one of the master-builders of Babylon. And I also understand that they manifest greater hostility to the Oberlin Evangelist than almost any other class of persons.

(3.) I will not take time, nor is it needful, to go into an investigation or a denial even of the supposed or alledged points of agreement between us and the Perfectionists. But for the present it must be sufficient to request you to read and examine for yourselves. You have, at the commencement of these lectures upon this subject, their confession of faith drawn up with care, by their leader in compliance with particular request; let a comparison of that with what is here. taught settle the question of our agreement or disagreement with that sect.

With respect to the modern Perfectionists, those who have been acquainted with their writings, know that some of them have gone much farther from the truth than others. Some of their leading men, who commenced with them and adopted their name, stopped far short of adopting some of their most abominable errors; still maintaining the authority and perpetual obligation of the moral law; and thus have been saved from going into many of the most objectionable and destructive notions of the sect. There are many more points of agreement between that class of Perfectionists and the orthodox church, than between the church and any other class of them. And there are still a number of important points of difference, as every one knows who is possessed of correct information upon this subject.

I abhor the practice of denouncing whole classes of men for the errors of some of that name. I am well aware that there are many of those who are termed Perfectionists, who as truly abhor the extremes of error into which many of that name have fallen, as perhaps do any persons living.

10. Another objection is, that persons could not live in this world, if they were entirely sanctified. Strange! Does holiness injure a man? Does perfect conformity to all the laws of life and health, both physical and moral, render it impossible for a man to live? If a man break off from rebellion against God, will it kill him? Does there appear to have been any thing in Christ's holiness inconsistent with life and health? The fact is, that this objection is founded in a gross mistake in regard to what constitutes entire sanctification. It is supposed by those who hold this objection, that this state implies a continual and most intense degree of excitement, and many things which are not at all implied in it. I have thought, that it is rather a glorified than a sanctified state, that most men have before their minds whenever they consider this subject. When Christ was upon earth, he was in a sanctified but not in a glorified state."It is enough for the disciple that he be as his Master." Now what is there in the moral character of Jesus Christ as represented in his history, that may not and ought not to be fully copied into the life of every christian? I speak not of his knowledge, but of his spirit and temper. Ponder well every circumstance of his life that has come down to us, and say, beloved, what is there in it that may not, by the grace of God, be copied into your own? and think you, that a full imitation of him in all that relates to his moral character would render it impossible for you to live in the world?

11. Again it is objected that should we become entirely in the sense of permanently sanctified, we could not know it and should not be able intelligently to profess it.

Answer. All that a sanctified soul needs to know or profess is that the grace of God in Christ Jesus is sufficient for him, so that he finds it to be true as Paul did that he can do all things through Christ who strengtheneth him, and that he does not expect to sin, but that on the contrary, he is enabled through grace "to reckon himself dead indeed unto sin, and alive unto God through Jesus Christ our Lord." A saint may not know that he shall never sin again; he may expect to sin no more because of his confidence, not in his own resolutions or strength or attainments, but simply in the infinite grace and faithfulness of Christ. He may come to look upon, to regard, account, reckon himself as being dead indeed and in fact unto sin, and as having done with it, and as being alive unto God, and to expect henceforth to live wholly to God as much as he expects to live at all; and it may be true that he