ing in whom it resides? In respect to the reach of our powers, we shall never attain to an equality with God; but in respect to holiness, if we are his, we shall be "like him"-as free from the indwelling and defilement of sin-and as entirely conformed to his image, in this respect, as was the first man when he "became a living soul," or as the angels now are who kept their first

estate.

As to the meaning of the word ATTAINABLE, when applied to the state described in the preceding remarks, we have no other purpose than to use it in its most obvious and popular sense-as importing the practicability of the thing to which it refers. An attainable thing, is something the attainment of which is practicable; an unattainable thing, is something the attainment of which is not practicable.-And, on the question which relates to the practicability of attaining to a state of entire sanctification in this life, I feel compelled to join issue, not merely with the professed advo

3*

cates of the doctrine, but also with some of those who have undertaken to shield the truth from the weapons which in this quarter have been directed against it.

In a recent publication-the venerable author of which argues in some respects with zeal and ability, as well as with the best spirit, against the doctrine of Perfection-I find it admitted, "that we may render to God the perfect obedience which he requires;" that "we may render perfect obedience, if we apply ourselves to the work as we ought, and fully avail ourselves of the gracious provisions of the Gospel;" "that a proper use of means will secure it ;" "that we shall obtain it, if we do what we ought;" "and that, if we fail of obtaining it, truth will require us to say that we might have obtained it." The author, therefore, admits that Perfection in this life is attainable-claims for this admission the common consent of evangelical christians-and reserves, as the only ground on which to Woods' reply to Mahan.

make his defence, that perfect holiness never is attained in this world as a matter of fact.-Now this, I cannot but regard, as virtually giving up the matter in dispute— as yielding in one form what is denied and opposed in another. For if men may render perfect obedience, by a proper use of means, where is the authority for saying they will never do it? Who is authorized to affirm that what they can do they never will accomplish? If it should be said that the difficulty lies in the want of will-that they might do it if they would-but that it never will be done because no one will ever be willing to do it-I reply that this is claiming a knowledge of the future to which no one has any right to pretend. The want of will which is supposed to have existed hitherto in the case of all, may hereafter be removed in the case of some;Nay, it is removed in the case of every individual now living who has a place in the family of God. "Thy people," says the Psalmist, "shall be willing in the day of

thy power." By the grace of God, this important faculty of their mental and moral constitution is so renewed, that "to will is present" with them-they "would do good" but "how to perform that which is good" is the difficulty which they find. There is something more in the way, therefore, than a mere want of will. it matters not what it is, if it be something which may be surmounted. If it is, who shall say that no man is ever to arise who will surmount it, and go

But still,

on to perfection?

now living, who

Nay, where is the man may not expect, in the use of proper means, to do so himself? In short, is it not almost a contradiction in terms, to say, that a thing may be attained, and yet that no one need expect to attain it-that it lies within the reach of all, and yet that in attempting to reach it there is infallible certainty that all will fail?

I regard it, then, as proper to say that entire sanctification in this life is not an attainable state. And my reasons for believ

ing so may be arranged under the THREE following heads,

I. It NEVER HAS BEEN attained.

II. It is no where intimated in the word of God that it either MAY or WILL be.

III. To suppose it, is to suppose that which would DISAGREE with a variety of KNOWN

AND ACKNOWLEDGED FACTS.

I. If a state of entire sanctification ever has been attained, it certainly falls to the lot of those who assert the fact, to prove it by the production of an instance. And where

shall such an instance be found?

If found

at all, it will doubtless be among those distinguished men, "of whom the world was not worthy," who, though dead, continue to speak in the biography and history of the sacred volume. But to which of their number shall we refer, as presenting the desired specimen?—It is not denied, that there are words and phrases employed in Scripture, which, if understood in the greatest latitude of meaning of which they are susceptible, would imply that not a few