This remark of the author, and the whole tenor of his discourses, show that the main question in his mind is not the one first announced, but another, introduced ten pages afterwards.

Mr. Mahan makes the impression, by his mode of presenting and discussing the subject at first, that his brethren, who differ from him, disbelieve the attainableness of entire sanctification in this life. Now this doctrine is admitted on all hands. It was admitted by the Editor of the Evangelist in some strictures on Mr. Mahan's sermon when it first appeared in that paper. It is freely admitted by Dr. Pond.

It has been the experience of the writer of this Article, both to preach and hear preached, the doctrine of the attainableness of perfect holiness. Some of the very arguments employed by Mr. Mahan are those employed by his brethren on the other side; not however to show that any actually become perfect, but that Christians ought to be perfect, and to blush and be grieved for their short-comings. At the basis of every exhortation to be holy, lies the metaphysical truth that perfection in holiness is attainable.

It was due from Mr. Mahan to his brethren and to the cause of truth, to present, in the outset, the real question at issue; to state what they believed and what they did not believe; to show, if he could, that the distinction between attainableness and actual attainment is a groundless distinction. But instead of this, he has argued, professedly, in discourses second and third, the whole subject in debate, and considered objections, without a single remark on these important points. And in a fourth discourse, which is nothing more than an expansion of his second argument in Discourse II, he has only alluded to them in a passing manner, and bestowed on them a most inadequate notice of a page and a half; at the conclusion of which he says, that "the advocates of the common theory are sacredly bound to take the ground that the state under consideration is not attainable, in any appropriate sense of the term." Is this fair and logical argument? Is it not rather the manner of a sophist, and better adapted to build up a sect, than to advance the truth?

As the distinction between attainableness and actual attainment is so important in the case, it is necessary to see how Mr. Mahan disposes of it.

He first asks, p. 119, "What evidence can we have, that such a state is unattainable, higher than this, that all Christians in all past ages have honestly and prayerfully aimed, and all

will continue to the end of time, thus to aim at this state, with the absolute certainty of not attaining to it ?" Now we reply that an honest, prayerful aim is consistent with actual efforts that are not perfectly commensurate with human capacity and obligation. We admit that none can reach heaven, who do not honestly and prayerfully aim to do the whole will of God; who do not aim to do this with a higher corresponding effort than is put forth for any other and earthly good. But we affirm that no Christian has done all he could. In answer to a possible objection" that such efforts are not made with sufficient vigor;" he says, "that to put forth efforts with the adequate vigor, is the very thing at which all are aiming." Now the object of the aim is manifestly not the effort, but it is the perfect law of God. And this is not more a philosophical truth, than it is matter of common sense. For who ever says, I aim to try to do a thing?

In further effort to remove the distinction between attainableness and actual attainment, as applied to the Christian, Mr. Mahan endeavors to remove the parallel case of the sinner, of whom it has been justly said, that he is able to repent, in the absence of the grace which actually renews, though he never will repent. He asserts that to make the cases parallel, it must be supposed" that all sinners, in the absence of such grace, are honestly and prayerfully striving after holiness." Mr. Mahan here substitutes striving' for aiming, though he has considered one the object of the other. Now what we affirm is, that Christians do not, to a degree commensurate with their capacity and obligation, strive to do the whole will of God. Here the cases are parallel. The sinner may honestly and prayerfully aim to repent, and fail in respect to the work of repenting. This can be shown on Mr. Mahan's own principles of interpretation. He believes that the individual described by Paul in 7th of Romans is not a Christian, but an unregenerate man. That individual says, "To will is present with me; but how to perform that which is good, I find not." He may honestly and prayerfully will, or aim, but not in faith. So the Christian may honestly and prayerfully aim, but not in that degree and strength of faith, the exercise of which Mr. Mahan says will be followed by perfect and perpetual holiness. And here too the cases are still parallel.

On pp. 113, 114, our author remarks that "the common impression seems to be, that men are required to do all this," (i. e. to cleanse themselves from all filthiness of the flesh and spirit,) SECOND SERIES, VOL. II. NO. 111.

19

Again he says,

"in the exercise of their own unaided powers." "Now I suppose that all such commands are based upon the provisions of divine grace. The sinner is not required to make himself clean, in the exercise of his unaided powers." And again, "Herein" (i. e. in the grace of Christ) "lies the ability of the creature to obey the commands of God." And again, "The sinner is able to make to himself a new heart and a new spirit, because, he can instantly avail himself of proffered grace." This is not the place to discuss the true nature of ability.* But, to argue the point we are considering, on Mr. Mahan's own principles :-If all sinners, in the exercise of their constitutional powers, can instantly avail themselves of proffered grace, then is it in the highest sense practicable for them all to become holy. But do they all thus avail themselves? We are then prepared to appreciate the obligation, under which Mr. Mahan affirms the advocates of the common theory are sacredly bound, "to take the ground that the state under consideration is not attainable." We are prepared also to put back to him, the question he asks immediately before, "What conceivable meaning do such persons attach to the terms attainable and practicable, when so used ?"

With these observations it is submitted, whether Mr. Mahan has fairly stated the opinions of his brethren who differ from him.

The other fact remaining to be noticed, is, that while our author insists so much on the belief of the doctrine of the actual attainment of perfect holiness, as essential to higher devotedness,† the latter, in his own experience, stands entirely disconnected from such a belief. [See pp. 224 to the end of the book.] He came to Oberlin with his mind pressed down with the in

See a most able discussion of this subject in Dr. Skinner's Aids to Preaching, etc. Sec. 6, 7.

+ One out of numerous instances of this is on p. 123. "The grand mistake into which the great mass of Christians appear to have fallen, in respect to the gospel of Christ, is this:-Expecting to obtain justification, and not, at the same time, and to the same extent, sanctification by faith in Christ. The consequence of this mistake is what might be expected. The great mass of the church are slumbering in Antinomian death; or struggling in legal bondage." It will be seen also that Mr. Muhan bere discards the idea of progressive deliverance from sin. It is the sentiment of his book that some will actually attain to both sanctification and justification, entire and together.

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quiry, What is the grand secret of holy living? In the fall of 1836, there was a series of religious meetings, and many professors of religion gave up their hopes, and appeared as inquirers, In He was now pressed with more anxiety than ever before. this state of mind, he called at the study of one of his associates, and disclosed the burden which had weighed down his mind for so many years. The conversation turned on the passage, “The love of Christ constraineth us," etc..

"While thus employed," says Mr. Mahan, "my heart leaped up in ecstasy indescribable, with the exclamation, I have found it. Immediately after this, I came before the church and disclosed to them what I then saw to be the grand defect in my ministry. Christ had been but as one chapter in my system of theology, when he should have been the sun and centre of the system. When I thought of my guilt and need of justification, I had looked to Christ, as I ought to have done. For sanctification, on the other hand, I had depended mainly upon my resolutions. Here was the grand mistake and the source of all my bondage under sin. The discovery of it was to my mind as life from the dead. The disclosure of this path had the others, who had been, like myself, weary, tost with same effect upon tempest and not comforted. As my supreme attention was thus fixed upon Christ, an era occurred in my experience, which I have no doubt will ever be one of the most memorable in my entire past existence. In a moment of deep and solemn thought, the veil seemed to be lifted, and I had a vision of the infinite glory and love of Christ, as manifested in the mysteries of redemption. My heart The heart of stone was taken melted and flowed out like water.

away, and a heart of love and tenderness assumed its place. From that time, I have literally esteemed all things but loss for the excellency of the knowledge of Christ Jesus my Lord, and the knowledge. of Christ has been eternal life begun in my heart."

The experience of Mr. Mahan, so far as relates to new and brighter discoveries of Christ has been that of very many, who have thenceforward (with no expectation, however, of attaining to perfect and permanent holiness in the present life) gone onward, and whose path has been "as the shining light, that shineth more and more unto the perfect day." Said Cecil, (Remains p. 69,) "I remember the time, even after I became really serious in religion, when I could not understand what Paul meant, not by setting forth the glory of Christ, but by talking of it in such hyperbolical terms, and, always dwelling on the subject. But I now understand why he did so, and wonder no more; for there is no other subject worthy our thoughts, and therefore it is

that advanced Christians dwell on little else. I am persuaded that the whole world becomes vain and empty to a man, in proportion as he enters into living views of Jesus Christ."

In the experience of Dr. Griffin, also, about eight years after he began to preach, a very remarkable era occurred, in which his views and feelings became greatly changed in regard to Christ. See Memoirs, pp. 63-81. While holding sweet converse with Mr. Richards, (now Dr. Richards of Auburn,) the latter stated that a distressing conflict in his own mind was made to subside by a transporting contemplation of Heb. 7: 26—“ For such a High Priest became us," etc. "As soon as these words were mentioned," says Dr. Griffin, "they appeared transparent, and to contain within them all I wanted, if I could only break the glass, and get at the treasure." The next day, he writes thus in his diary: "My heart has been moved and delighted with a sense of the priesthood of Christ. There is much more reality in it than I have hitherto discovered ;-a reality which I am now convinced that neither flesh and blood, nor any reasonings can reveal. I am resolved to attend more to the epistle to the Hebrews, and not be confined to artificial and systematic views of my own. "This," he adds, "has been my great mistake." On the same day, he addressed a congregation after another brother had preached; and "although," says he, "I took no pains to speak, and was only struggling in vain to get out the sense of these things which was in my mind, the people were melted under the discourse." On another occasion, he preached when some ministers were present; and such was the power with which he spoke, that they felt they never had any religion themselves. So different indeed were his own views that he almost concluded he had himself never experienced the new birth before.

Now if Mr. Mahan had made his experience thus far, the guide to his instructions on the subject of christian holiness; if he had urged his brethren far and near to know and preach more of Christ; if he had sent a book, of which this was the leading feature, into the hands of ministers and the churches, he would have performed a needed work, nor labored in vain. There can be no true holiness but that which consists of the spirit of Christ. Nor can that be attained except so far as it comes by "beholding as in a glass, the glory of the Lord," and except so far as we "are changed into the same image from glory to glory." Says Dr. Griffin, "It is the cross of Christ,