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not, in other ways, not yet mentioned, help us to determine in what light they looked upon Christians in the present life, and how their language in the texts referred to is to be understood.

Are we not then plainly taught, by the current representations of the inspired writers, that the religion of God's people, throughout the present life, is progressive, beginning at their conversion, and advancing from one degree of holiness to another, till they arrive at a state of perfect purity and blessedness in heaven? Is not the description, which the apostle gives (1 Cor. 13) of the progress of believers from partial to perfect knowledge, equally applicable to their progress in piety? This is plainly indicated by the fact that the same apostle expressly requires believers to grow in grace, as well as in knowledge. Can it be supposed that there were any Christians in the apostle's day, who had no need to grow in grace, and to whom that precept did not belong? How plainly does the apostle show, that he regarded religion as progressive, by what he says to Christians at Philippi :-" Being confident of this very thing, that he who hath begun a good work in you, will perform it," -will be performing it, or bringing it to a completion, "until the day of Christ." The work of sanctification was begun, and was to be in a course of accomplishment-was to be finishing, until the day of Christ; when it would be perfected. So the Psalmist viewed it: "I shall be satisfied, when I awake, with thy likeness." Had the apostle considered the good work as fully accomplished already, he would naturally have said :Being confident of this, that He who has begun and completed a good work in you, will keep you in that state of complete holiness until the day of Christ. But instead of this, he represents the finishing of the good work as what God was still to do. In accordance with all this, he shortly after prays that their “love may abound yet more and more." In another place he speaks of all believers as changed into the image of Christ from glory to glory. So it is set forth in the Old Testament: "The path of the just is as the shining light, shining more and more to the perfect day. The writer to the Hebrews exhorts believers to "follow holiness." Mr. Mahan thinks the perfection mentioned, Phil. 3: 12, is the final state of blessedness in heaven. If this is the prominent sense of the passage, "following after" it denotes the strenuous efforts he made through life, to obtain it, as a future good,-efforts like those which a man in a race makes to obtain the prize. Now believers, in the passage just referred to, are di

rected, by the same word, to follow after holiness,-clearly implying that it is not yet fully attained, but is still to be an object of pursuit. It will be noted, that the writer calls those to whom he wrote, "holy." They were so, as all believers are, in a measure. For them to follow after holiness was to aim at higher measures of it,-to aspire to that perfection of holiness, which they had not attained. This was enjoined upon all Christians; showing clearly what was in the mind of the inspired writer as to their real condition. If there had been any who were already perfect in holiness, how could they have been directed to follow after it, as an object to be obtained by future exertions? The same word is used by Paul to Timothy: "Follow after righteousness, goodness, faith, love, patience, meekTimothy had all these virtues in a degree; but he was to follow after them with a view to higher attainments.

ness."

The progressive nature of holiness in Christians is implied in all the texts which speak of their spiritual warfare. In this warfare, they are unceasingly to oppose every kind of evil, especially the evil in their own hearts. "Their warfare is within." In this warfare all Christians are engaged. The most advanced are not exempt. The apostle does indeed say, that Christians are already crucified and dead to sin. But keep in mind that he says this of all Christians. Keep in mind too, that he exhorts the same Christians to put off the old man, which is corrupt, and to put on the new man; to be transformed by the renewing of their minds, and to put on Christ;-urging all this as a duty still to be done. In like manner, he represents all Christians as renewed; and yet exhorts them to be renewed. It all shows, that the work of dying to sin is begun, and is to be constantly advanced; that at their conversion they are renewed, and that, so long as they live, they are to be renewed more and If the texts which represent Christians as renewed, dead to sin, &c., are understood to imply that the work of renovation is completed, what can be the meaning of the other texts, which enjoin the same thing upon all Christians, as a duty still to be done? And I must again request Mr. Mahan and others, from whom I am constrained to differ, to consider well, and not to forget that the most important texts which seem to favor their doctrine, relate, not to a few Christians of extraordinary attainments, but to all Christians. And if they imply that sanctification is at present complete, they imply that it is so with the whole body of believers. My brethren then will be under the

more.

necessity of adopting the qualified sense which I have given of the texts, or of going a step farther, and maintaining, that all real Christians are now perfectly holy. If they allow themselves in serious unfettered thought, they cannot long retain their present position.

But I must refer to another class of texts, which will afford us additional aid in determining how we are to regard the present condition of good men,-those which represent their desires after holiness. It is the very nature of desire, to aspire after a future good, a good not yet obtained. According to the Scriptures, it is characteristic of all the followers of Christ, that they hunger and thirst after righteousness; that is, they have a strong desire for complete holiness; which implies that they have not yet obtained it. If, in any part of their life, they were already "filled," why should they "hunger and thirst?" "When David said: "My soul thirsteth and panteth for God," did not his desires fix upon a good, which he did not then enjoy?

Consider also the prayers which believers offer up for themselves. No part of the Bible exhibits a more striking view of the devout exercises of the believer's heart, than Psalm cxix. In various ways, it expresses the sincerest reverence and love for the divine law, and the most determined obedience; and, at the same time, a reaching after what had not yet been obtained. "O that my feet were directed to keep thy statutes!—Then shall I not be ashamed, when I have respect to all thy commandments. My soul cleaveth to the dust; quicken thou me according to thy word.-Incline my heart unto thy testimonies, and not unto covetousness.-Turn away mine eyes from beholding vanity, and quicken me in thy way. I have seen an end of all perfection; but thy commandment is exceeding broad.-I have gone astray like a lost sheep; seek thy servant; for I do not forget thy commandments." Language like this undoubtedly expresses the moral state and exercises of all true believers on earth. It is the language of those who, with warm desire and strong purpose of heart, are following after complete sanctification. As to the true meaning and intent of the language, let the wisest and best men who use it be the judges. It is easy to invent novel and eccentric interpretations of the Bible. But novelties and eccentricities will wax old and vanish away; while common sense and Christian experience, and the teaching of the Holy Spirit will guide into all the truth.

Consider too the prayers which Christ and the apostles offer

ed up for the whole body of believers. Jesus said: "I pray not that thou shouldst take them out of the world, but that thou shouldst keep them from the evil.-Sanctify them through thy truth." The work of sanctification was begun in them. Jesus prayed that it might be advanced and perfected. So when Mr. Mahan, and the followers of Christ generally pray God to sanctify their fellow Christians, they doubtless fix their desires upon a degree of sanctification not yet attained. Jesus prayed also that believers might be one,-referring to a degree of union far above what then existed, or ever has existed since that time.

The first Christians were in circumstances highly favorable to eminent holiness. The great truths of the gospel came to their understandings and hearts in all their beauty and freshness, from the lips of inspired Apostles, unadulterated by human. mixtures, and attended with the extraordinary power of the Holy Spirit. No doubt they did attain to a remarkable degree of faith and obedience, and may properly be regarded as patterns of piety to Christians in following ages. But how were the Apostles accustomed to pray for them? And what must have been the desires and aims, implied in their prayers?

After addressing the Christians at Thessalonica, who had truly received the gospel, and in whom it worked effectually; and after calling them his joy and crown, and telling them that he and his fellow-laborers, in all their afflictions, were comforted over them by their faith; the Apostle says: "We pray exceedingly that we might see your face, and might perfect that which is lacking in your faith." And then he adds: "The Lord make you to increase and abound in love towards one another, and towards all men, to the end he may establish your hearts in holiness." Again, in the same Epistle: "The God of peace sanctify you wholly." So in Heb. 13: 21: "The God of peace-make you perfect in every good work to do his will, working in you that which is well pleasing in his sight.' In another place: "The Lord direct your hearts into the love of God." He also prayed that God would fulfil in them all "the good pleasure of his goodness." For the Ephesians he prayed, that God would grant unto them "to be strengthened with might by his Spirit" that they might "know the love of Christ," and "be filled with all the fulness of God." He expressed the same devout desires for the Colossians. And to the Corinthians he says: "I pray God that ye do no evil;" "And this also we wish, even your perfection.

SECOND SERIES, VOL. V, NO. II.

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Now what was implied in these prayers for primitive believers? The same, unquestionably, as is commonly implied, when similar prayers are offered up at the present day. Devout ministers and Christians everywhere pray for believers,-for all believers, that their hearts may be directed into the love of God; that their love may increase; that God would sanctify them, and sanctify them wholly; and that they may be filled with all the fulness of God. And if Mr. Mahan and other Christians will look into their own hearts, and see what they really mean, when they offer up such prayers, they will be likely to know what the Apostles meant. We have no evidence that the disciples ever prayed in any way for their Lord and Master. But if they prayed for him at all, did they ever pray for him in this manner? He offered up prayer to God for himself. But did he ever pray, that his love might increase and abound, and that God would sanctify him wholly?-The prayers which Christ and the Apostles offered up, and which are now offered up, and doubtless will be, to the end of time, for the whole body of believers, evidently imply, that whatever their attainments may be, they do, and always will, while here below, fall short of perfect sanctification; and that all the saints on earth are and will be in such a state, that they will always do, what Jesus never did, make continual confession of sin, and continually offer up the sacrifice of a broken heart, and a contrite spirit, as the sacrifice which God approves, till they arrive at heaven.

One thing more. All Christians suffer affliction. And what is the meaning and design of affliction?"The Lord does not afflict willingly the children of men, but for their profit, that they may be partakers of his holiness." "It is good for me that I have been afflicted, that I might learn thy statutes." The design of affliction is set forth with special clearness in Heb. 12. "Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. What son is he whom the father chasteneth not? If ye be without chastisement, then are ye bastards, and not sons. And the writer adds, that God chastens us "for our profit, that we may be partakers of his holiness." What now must be our conclusion, but this, that, as all Christians on earth endure affliction, which is always designed as chastisement; they all need it as a means of improving their character. Mr. Mahan's "reply" to this argument directly confirms it. Speaking of the rod of our heavenly Father, he says: "Its object is to render us partakers of his holiness. Till this

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