"The office of sanctification, or rendering the soul perfect in divine love, is not unfrequently attributed to the third Person in the everblessed Trinity, who is denominated the Holy Spirit, and who is sent by the Father, in the name of the Son, to work in us to will and to do of his own good pleasure.' He is called the Holy Spirit, not merely because he is essentially holy in himself, but as he is the source of holiness to us, producing in us all the fruits of holiness, cleansing and beautifying our souls that he may dwell in us, and make us the temples of his holiness: for we are washed, sanctified, and justified in the name of the Lord Jesus, and by the Spirit of our God.' 'Not by works of righteousness,' saith the apostle, which we have done, but according to his own mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost.'"

But, 3. The conditions upon which the Holy Spirit will effect this blessed work may be embraced in repentance and faith.

We must not, however, suppose that all other duties are waived. No person can ever perform these conditions while living in the neglect of any other known duty, either private or public, whether having relation to God, society, or himself. He must especially be diligent in all the means of grace. But the proximate cause of this grand deliverance is a penitent faith in the atoning blood. Says Mr. Fletcher

"If Christian perfection implies a forsaking all inward as well as outward sin; and if true repentance is a grace' whereby we forsake sin;' it follows, that, to attain Christian perfection, we must so follow our Lord's evangelical precept, Repent, for the kingdom of heaven is at hand,' as to leave no sin, no bosom sin, no heart sin, no indwelling sin, unrepented of, and, of consequence, unforsaken."

But this state of godly sorrow for sin, inherent, indwelling sin, must be associated with faith. And we will next endeavor to show the characteristics of this faith. Mr. Watmough gives the following plain and clear definition of the sanctifying faith of which we are speaking:

"Now, in all kinds and degrees of saving faith, there are found to be three things, none of which can be spared or separated from the rest without rendering our faith ineffectual and dead. The first is, a perception of the promise of the salvation we need. The second is, a conviction of its vital importance and truth. And the third is, embracing that promise with the affections or heart. Each of these particulars we find in the faith of the patriarchs. Heb. xi, 13. And the last particular is so important to faith, that the apostle to the Romans has so spoken of faith as if it consisted alone in this very thing. With the heart,' says he, 'man believeth unto righteousness.' 'If thou shalt believe in thine heart that God hath raised him from the dead,' &c., Rom. x, 9, 10."

From these extracts it will be seen that we are not authorized to expect the blessing in the exercise of mere godly sorrow, nor by a cold, unfeeling faith; but by "hearty repentance and true faith" united. Among the helps to the right exercise of these great duties, we would notice, as of principal importance, those of fasting and prayer. But upon these we cannot enlarge. For further help the reader is referred to Mr. Fletcher's "Address to Imperfect Christians."

It is not possible that all the queries of one who has never attained this state should be answered. But in vastly too many instances we seem to be waiting to have our doubts solved, when we should be making our best efforts to get into the way. If an unrenewed sinner should tell us he would make no serious efforts to seek pardoning grace until he could see through the whole process, we should tell him he had stumbled upon a most foolish conclusion.

But we are waiting to understand the subject. Alas for us! And when will we ever understand it? Why, when we become in good earnest for the blessing. We need heat vastly more than we do light upon the subject. After all the light shed upon the way by the Holy Scriptures and our standard writers, if we still need to be taught the theory, it is indeed a pity for us.

Did we feel the burden of our corruptions, were we athirst for God, the living God, we should soon find out the way. And nothing but a deep and permanent conviction of the absolute necessity of holiness of heart will clear away our doubts and make the way plain. Hunger and thirst never sit still, nor magnify difficulties. Instead, then, of idly speculating, let us begin to "hunger and thirst after righteousness." Says Mr. Fletcher

"Speculation and reasoning hinder us to get into the way, and lead us out of it when we are in it. The only business of those who come to God, as a Redeemer or Sanctifier, must be to feel their want of redemption and sanctifying power from on high, and to come for it by simple, cordial, working faith."-Benson's Life of Fletcher, p. 265.

Painfully to feel our need, then, is the great point to be gained. Then we shall labor, agonize to enter in at the strait gate. And though our efforts may for a time seem unavailing, if put forth aright they will, they must finally prevail. As says the author last quoted

"Believers go on unto perfection, as the disciples went to the other side of the sea of Galilee; they toiled some time very hard, and with little success; but after they had rowed about twenty-five or thirty furlongs, they saw Jesus walking on the sea. He said to them, It is I, be not afraid; then they willingly received him into the ship, and immediately the ship was at the land whither they went; just so we toil, till our faith discovers Christ in the promise, and welcomes him into our hearts."

That we may in some measure contribute to the state of mind in relation to this subject, which we think of such vital importance, we will next consider the motives which urge this great subject upon our attention and our feelings. We find these well expressed and arranged by the venerable Treffry, of which we can only give a syllabus.

This writer urges us to go on to perfection because-1. It harmonizes with the divine will: 2. The object is infinitely desirable: 3. This is the only certain preventive of final apostasy: 4. It alone will secure permanent and satisfactory enjoyment: and 5, It is the only way to secure a qualification for eternal glory. (See Sermon on Heb. vi, 1.)

Hoping that by these considerations the serious reader will be moved to make a final and decisive effort to rest his soul upon the divine atonement for a full salvation from sin, and knowing that this effort will not prove fruitless, we will next and finally proceed to a few directions to such as have received this great blessing.

It seems to be a fact, and it is one much to be lamented, that very many of those who come into this glorious liberty fail to retain their confidence, and either relapse into a state of indifference, or are left in a condition of gloominess and discomfort. The causes of this state of things demand serious and careful examination. If we have not misjudged, these are various, and may not be the same in all cases. It may be, in many cases, neglect of duty, want of watchfulness, or spiritual pride. But we are persuaded, in a vastly larger number of instances it is the result of a want of right views of the state of entire sanctification. The individual supposes that it consists in a continued succession of ecstasies, or in constant transport; and, failing to realize his anticipations, he yields to temptation, and gives up his confidence. Or, perhaps, he supposes he is now above temptation, and ere he is aware he has left some unguarded place, and the enemy has stolen into his heart. Or,

possibly, he has thought to fan the flame by boisterous professions and extravagant expressions of his comforts and prospects, and by these means he has fumed away all his spirituality, and his "goodness has become as the morning cloud or the early dew." Now these errors may arise in part from the neglect or incompetency of the ministry to give suitable advice and instructions upon the subject; but they doubtless principally arise from a want of continued self-examination, a diligent and careful reading of the Scriptures, and unceasing prayer.

But whatever be the cause of the decline of so many who experience this grace, it undoubtedly becomes all individuals of this class to labor as for life to avoid the pending danger. As they would be useful, as they would honor God, as they would be happy here and hereafter, they should keep up an unceasing vigilance against every evil influence, and unremitting diligence in the discharge of all Christian duties.

We would advise and admonish all such in the first place to avoid all extravagant conceptions in connection with this subject;-never to associate in their minds with high degrees of grace the ideas of miraculous powers, visions, or extraordinary ecstasies. We would not wish to throw doubt over the facts which are recorded by Mrs. H. A. Rogers, as to extraordinary answers to prayer, and yet it will not be safe to conclude that these cases are necessarily or usually connected with a state of Christian perfection.

Such persons should be cautioned against Solifidianism, that is, resting in faith alone, without evangelical works. We, indeed, "stand" in this grace "by faith," "we walk by faith," we "live by faith;" but then it is a penitent, loving, praying, obedient faith. Not one that is "dead, being alone."

Again: they should be advised to make this great work matter of conversation on all suitable occasions. Our reasons for urging the prudent profession of this work of grace are simply these: 1. God no more lights this candle to have it put under a bushel, than that of justification. It seems, indeed, reasonable, that he should be honored in all his gifts, and especially in the highest and greatest which we may hope to receive in the present state. 2. Universal experience in this blessing proves that it cannot be enjoyed in secret. If we would retain it, we must profess it. Such was the experience of Mr. Fletcher and others of those who

lived for years in the splendors of this glorious light, and such, as far as we have made any observations in our intercourse with this class of Christians, is the case still. 3. Our heavenly Father designs by this means to make us instruments in his hands of spreading this heavenly influence. A simple and circumstantial account of the wonderful dealings of God with them, upon the part of those who have attained to, and who honor this holy state, will encourage others to seek it, and never fail, with the blessing of God, to be the means of spreading the holy fire.

Finally, we would say to this class of Christians, Be prudent in your professions, and in all your expressions on the subject of this sublime and blessed state. "Cast not your pearls before swine." Consider that this is not a doctrine to be dealt out indiscriminately to all classes of persons, not excepting skeptics and scoffers. By high professions and strong expressions before an ungodly world, you may bring this blessed doctrine into contempt, and be an occasion of stumbling to many. Many wise and salutary advices are given by our authors which we have not space to insert. For these the reader may consult Wesley's advice, see Plain Account of Christian Perfection, pp. 134-152, Fletcher's Address to Perfect Christians, and Treffry's Treatise, pp. 220-250.

Should we resume this subject, which with the leave of Providence we now intend, we shall review several American productions which have recently made their appearance, and excited no little interest among both the friends and foes of the doctrine of Christian perfection.

ED.

ART. VII.-CRITICAL NOTICES.

1. A Manual of Chemistry, on the basis of Dr. Turner's Elements of Chemistry; containing, in a condensed form, all the most important facts and principles of the Science. Designed for a text-book in Colleges and other Seminaries of Learning. By JOHN JOHNSTON, A. M., Professor of Natural Science in the Wesleyan University. Middletown: Barnes & Saxe. 1840. 1 vol. 12mo. pp. 453.

Dr. Turner's Elements of Chemistry has been extensively used in the United States, as a text-book for students in our seminaries of learning. The arrangement of the work is generally excellent, and the details copious. The style is a model in that kind of writing, and the