into treatises on theology.

It is also recog

nized almost constantly in sermons and in religious exhortations and conversation. There

is, perhaps, as much unanimity among religious men on this subject as on almost any subject of theological inquiry. And the attempt to confound justification and sanctification together, which has been made from time to time, would necessarily tend, if it were successful, to perplex and confuse the established forms of speech among men, as well as the authorized and scriptural modes of religious thought.". Interior Life, p. 174.

There are other objections urged against our positions, but the foregoing are the most important, and the limits of our work will not admit of a further examination of them at this point.

CHAPTER VI.

THE DISTINCTION DEFINED.

"When wilt thou my whole heart subdue?
Come, Lord, and form my soul anew;
Emptied of pride, and wrath, and hell;
Less than the least of all thy store
Of mercies, I myself abhor;

All, all my vileness may I feel.

"Humble, and teachable, and mild,
O, may I, as a little child,

My lowly Master's steps pursue!
Be anger to my soul unknown,
Hate, envy, jealousy, be gone,

In love create thou all things new.

"Let earth no more my heart divide;
With Christ may I be crucified;

To thee with my whole heart aspire;
Dead to the world and all its toys,
Its idle pomp and fading joys,

Be thou alone my one desire."

E shall, in this chapter, so far as we

are able, point out the distinction

between regeneration and entire sanctification. This is a subject with regard to which great indefiniteness and confusion exists in many,

minds. Many see men only as trees walking, and doubt because of imperfect knowledge.

Dr. Upham has well said: "If the idea should become prevalent that justification and sanctification are the same thing, it would involve the subject of sanctification, and perhaps that of justification, in much confusion."

The Doctor makes the distinction to consist in the following particulars :

1. "Justification, while it does not exclude the present, has special reference to the past. Sanctification, on the contrary, starting on the basis of justification, and regarding the past as cancelled and settled in the justificatory application of the atonement, has practically an exclusive reference to the present and future. Justification inquires, How shall the sin which is past be forgiven? Sanctification inquires, How shall we be kept from sin in time to come?

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2. Justification, in its results upon individuals, removes the condemnatory power or guilt of sin; while sanctification removes the power of sin itself. He who is justified no longer

stands in a state of condemnation in relation to all those past sins from which he is justified; but he that is sanctified is freed from the influence of that which brings condemnation, viz., sin itself."

Mr. Wesley says: "Justification is another word for pardon. It is the forgiveness of all our sins, and, what is necessarily implied therein, our acceptance with God." "Justification expels the love of the world, the love of pleasure, of ease, of honor, of money; together with pride, anger, self-will, and every other evil temper." "How naturally do those who experience such a change imagine that all sin is gone, that it is utterly rooted out of the heart, and has no more any place therein. How easily do they draw that inference, I feel no

sin, therefore I have none: it does not stir, therefore it does not exist : it has no motion, therefore it has no being!" He further says that "sin remains in him; yea, the seed of all sin, till he is sanctified throughout."

Sanctification is "love, joy, peace, always abiding; but invariable long-suffering, patience,

resignation; gentleness, triumphing over all provocation; goodness, mildness, sweetness, tenderness of spirit; fidelity, simplicity, godly sincerity; meekness, calmness, evenness of spirit; temperance, not only in food and sleep, but in all things natural and spiritual.”

Mr. W. then puts the question, "Have we not all this when we are justified?

"What," he replies, "total resignation to the will of God without any mixture of selfwill? gentleness, without any touch of anger, even the moment we are provoked? love to God, without the least love to the creature, but in and for God, excluding all pride? love to man, excluding all envy, all jealousy, and rash judging? meekness, keeping the whole soul inviolably calm? and temperance, in all things? Deny that any ever came up to this, if you please, but do not say all who are justified do."

If any really come up to this experience who are newly justified, "I will say," says Mr. Wesley, "they are sanctified, saved from sin in that moment.

But certainly this is an ex