sustained by the prayer of Christ as the Mediator

of the new covenant, and by "the prayers of the saints," as dictated by him and by the spirit of grace; a doctrine which so perfectly corresponds with what God requires of us as Christians, and with all that inspired apostles and prophets taught and wrote upon the subject. Upon what foundation does such a doctrine rest, but upon the "Rock of Ages?"

2. We see the reason of the aspect of living death which the Church now presents to the world. It is simply this: She is in a state of unbelief in respect to the nature and extent of the provisions and promises of divine grace.

3. We see when it is, that the Church will realize in her own experience, the fulfilment of the promises of the new covenant. 1. When

she becomes fully aware of the nature and extent of these promises. 2. When the conditions are fulfilled by her on which the fulfilment of these promises rests as recorded in Ezek. xxxvi. 37; "Thus saith the Lord God; I will yet for this be inquired of by the house of Israel, to do this thing for them." When this is done, and the time is near, I believe, when it will be done, there will then exist upon earth, "a holy genera-. tion, a royal priesthood and a peculiar people.'

4. Christian brother, suppose, that in view of all

the facts, arguments, and divine declarations, which have now been spread before you, you should approach your Redeemer with holy boldness, confidently expecting that his "blood shall cleanse you from all sin "-" that the very God of peace shall sanctify you wholly, and preserve your whole spirit, and soul, and body, blameless to the coming of our Lord Jesus Christ," would that Redeemer, think you, frown you from his presence, for having asked and expected more than he himself has authorized you to ask and expect? On the other hand, should you refuse to "open your mouth thus wide," would he not charge it to your unbelief, and would he not marvel at that unbelief?

DISCOURSE III.

OBJECTIONS ANSWERED.

"Nicodemus answered and said unto him, How can these things be?

"Jesus answered, and said unto him, Art thou a master of Israel, and knowest not these things?”—John iii. 9, 10.

The evidence by which the attainableness of a state of entire sanctification in this life is sustained, is now, to some extent, before the reader's mind, as the subject presents itself to my own. Notwithstanding the abundance and force of the evidence, some may still be disposed to ask, How can these things be? Are there not many passages of Scripture which positively contradict this doctrine; and are there not many fundamental objections against it? To a consideration of such passages and objections, the attention of the reader is now invited.

I. We will first consider the objections drawn from Scripture.

I begin with Romans vii. 14-25. (The read

er is referred to the Bible, as the passage is too long to be quoted entire.) The bearing of this passage upon the doctrine under consideration, depends upon the question whether the apostle is here describing the state of the Christian under the gospel, or of the sinner under the law, and acted upon by legal motives only. In favor of the first supposition, two, and only two considerations deserving notice, have, to my knowledge, been adduced.

1. The present tense is here used; "I am carnal," &c.; showing, it is said, that the apostle is describing his present character as a Christian. In answer to this, I remark, 1st. That it is perfectly common for the sacred writers to use this tense in describing not only past but future events. 2d. The present tense was demanded in this instance, inasmuch as the design of the apostle is to describe his own, and the state of every other person, under the exclusive action of legal motives, in opposition to their state under the gospel. Under the former, he says, "I am," (and of course every other man is,) "carnal, sold [a bond slave] under sin." Under the latter, chap. viii. 2, "I am free from the law of sin and death." Thus said Whitefield, as a drunkard was reeling before him, "There is George Whitefield, but for the grace of God." Supposing the apostle here to be describing his

state as a sinner under the law, the present tense is demanded just as much as if he were describing his state as a Christian.

2. The language used by the apostle in this passage, it is said, is applicable to the Christian only. For example, "I delight in the law of God after the inward man.” "That which I do, I allow not." "What I hate, that I do," &c. To this I answer, 1st. That language equally strong is applied to the sinner in other parts of the Bible. Ezek. xxxiii. 32, "And lo! thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: for they hear thy words, but they do them not;" Isaiah lviii. 2, "Yet ye seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinances of their God: they ask of me the ordinances of justice; they take delight in approaching to God." John v. 35, "He was a burning and a shining light; and ye were willing for a season to rejoice in his light." Rom. ii. 17, 18, "Behold thou art called a Jew, and restest in the law, and makest thy boast of God, and knowest his will, and approvest the things that are more excellent, being instructed out of the law." Many other passages of similar import might be cited. With what propriety, I ask, can the language used in Rom. vii. be cited as proof, that the sinner can