of this subject. How many of you in that gallery will give yourselves fully to God to-night? How many of you want purity? How many of you wish to be removed from your present straitness into a broad place? Then take the lesson "What things soever you desire when ye pray, ye receive them, and ye shall have them." with you, believe that REVIVAL MISCELLANIES. PART II. CHAPTER I. IS ENTIRE SANCTIFICATION A GRADUAL OR AN INSTANTANEOUS WORK? It is frequently asked, "Is the blessing of entire sanctification gradual, or is it instantaneous?" I answer, in three respects it is gradual, and in one only is it instantaneous. 1st. It is gradual, from the fact that it begins in the moment of justification; and so long as the new convert is faithful, the work steadily advances in his soul, till he is sanctified entirely, throughout soul, body, and spirit; and, 2d. So long as he continues faithful, there is no pause in his advancement to higher degrees of love and holiness, until he is released from this tabernacle of clay. This is what the apostle meant, I imagine, by "perfecting holiness." 3d. Nor does the work pause in heaven; it is gradually progressive throughout eternity. In one respect only is entire sanctification instantaneous, -the entire separation of sin from the soul. This must necessarily be in a moment, if the believer is purified before he enters eternity. The argument may, therefore, be brought within a narrow compass; nor need brevity induce obscurity. If you admit the following simple propositions, a multiplicity of words will be avoided, as they frequently only darken counsel. 1st. That justification and "entire sanctification" are two distinct blessings. 2d. That each is to be distinctly apprehended and received by faith. This you will not be inclined to doubt, if you have consulted Romans 5: 1; Acts 26: 18; and Acts 15: 9. 3d. That justification implies the forgiveness of sins, and, conse quently, deliverance in full from condemnation. Romans 8: 1 4th. That regeneration is inseparable from justification; and that this, in the nature of things, must include sanctification, begun. 5th. That "entire sanctification". such as that for which the apostle prays in 1 Thessalonians 5: 23-is, 1. A full and unreserved consecration of the whole man to God. 2. The entire conformation of every power of body, soul, and spirit, to the will and likeness of God. 6th. That this stands inseparably connected with a state of purity, such as is recognized in that exalted command, - "Be ye holy, for I the Lord your God am holy;" and again, “Be ye perfect, even as your Father in heaven is perfect;" such as that which is so beautifully expressed by St. John, "For every man that hath this hope in him purifieth himself, even as he is pure ;" and upon which Christ himself pronounces that blessing,-"Blessed are the pure in heart, for they shall see God." 7th. That, although incipient sanctification is coincident with justification, the entire cleansing of the soul from sin is usually an after-work. 8th. That each of these purchased blessings is received by faith. Taking it, then, for granted, that, in each of the above points, we are agreed, I would inquire whether the sins of a believing penitent are pardoned gradually,—that is, one by one, one now, and another then,— or, en masse, altogether, and at once,—that is instantaneously. If you affirm the latter, then no further argument is needed to prove that the blessing of "entire sanctification" is received instantaneously also, seeing that the instrumentality (faith) is the same, differing only in the object for which it is exercised; the penitent believing for pardon, the justified believer for purity. I know not that I can set the matter in any clearer light. If you discard one or more of the above primary propositions, the dependent inferences must, of course, fall to the ground. I would, then, proceed with the discussion upon other principles. I should certainly be led to insist, that the doctrine of a gradual pardon, in behalf of a mourning penitent, is not found in the Bible, nor a gradual regeneration. But both, on conditions of repentance and faith, are promised there; and, therefore, if received at all, they must be instantaneous; therefore purification from indwelling sin must be instantaneous also. It would not require much argument to prove that those Methodists who do not enjoy holiness, nor are pressing after its attainment, either have never been converted, or have fallen from a justified state; and further, that they are in peril of that threatening, "So then, because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth." You may consult at your leisure 1 John 3: 1-3, especially the third verse. Surely you must profess what God has wrought in your soul. But let it be on proper occasions, as the Spirit may direct; in what Mr. Fletcher calls a self-abasing and Christ-exalting spirit. But if, by exalting Christ, you may seem, in the estimation of others, to be exalting self, heed it not,-trouble not yourself. Leave that to God. Receive the reproach with patient, cheerful, adoring love. Is it not written, “ Them that honor me, I will honor"? In honoring the grace of your sanctifying Lord, he may put peculiar honor upon you, by enduing you with power so to confess his salvation, as to bring honor to his name, and to the doctrine of perfect love. But should it rather turn to your reproach, comfort your heart with these sweet words: "For unto you it is given," as a token of peculiar favor, "not only to believe on him, but also to suffer for his sake." Phil. 1: 29. Perfect love, you must remember, always says, in all sorts of persecutions, "Lord, I adore thy gracious will, Of Shimei's hand, or Shimei's tongue, As kind rebukes from thee." If they despised perfection incarnate, shall you escape? If they spat upon the face of your Master, shall they be disinclined to offer contempt to his humble and faithful servant? If the head was crowned with thorns, the members need not expect a sprinkling of rose-buds. "As certainly as night follows day, so certainly will that black angel persecution follow holiness," was the true remark of one now with God. But who ever blushed that he excelled in his profession? See to it, my dear brother, that you really excel; and remember that your obligations to be faithful multiply in the same proportion as you draw such "attentions" toward yourself. Mr. Fletcher tells us that the purified believer has the simplicity of the gentle dove, the patience of the laborious ox, the courage of the magnanimous lion, and the wisdom of the wary serpent, without any of its poison;-all the above catalogue of virtues you will need, if you would profess and retain this blessing. Earth and hell are arrayed against holiness; therefore expect the sharpest trials. But do not forget that holiness must have appended to it some distinguished privileges, as a "set-off" to its sacrifices. Some of these glorious privileges you already realize; you must die to know the rest. A good man once said to an antagonist of his, "It is easier to raise a dust than to answer an argument." Of the former, there is no deficiency among the enemies of present holiness. 1 shall use the "besom" of another to sweep away part of it; and after that, may possibly lay the rest with a sprinkling of "the waters of the sanctuary." Travellers inform us that vegetation is so quick and powerful in some climates, that the seeds of some vegetables yield a salad in less than twenty-four hours. Should a northern philosopher say, impossible, and should an English gardener exclaim against such mushroom salad, they would only expose their prejudices, as do those who deny instantaneous justification, or, mock at the possibility of the instantaneous destruction of indwelling sin. It has been asked, "Is not a total death to sin the argument of the apostle, in the sixth chapter to the Romans?" Certainly. "Is not dying a gradual process?" Not always. Some die in a moment. When I was in the city of Cork, some time since, a man fell from the third story of a building; a quiver was all; he was in eternity in a moment. A short time ago, in a town where I was holding special services, a man in good health, while standing at the door of a hotel, dropped down dead in a moment. John the Baptist, St. James, and St. Paul, were all beheaded; and this was the work but of a moment. What, then, becomes of the gradual process, in such cases; and they are very numerous? But is the term gradual, in the |