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OF SANCTIFICATION AND JUSTIFICATION.

Ir is when we have submitted to the manifestation of the spirit, and have come in consequence to possess the true and living faith, which is before spoken of, that the society of Friends believe we are justified. "Be it

known unto you, therefore, men and brethren, that through this man, is preached unto you, the forgiveness of sins; and by him, all that believe are justified." Acts xiii. 38, 39. But justification cannot be without sanctification, nor sanctification without obedience, nor obedience without faith. Therefore, as true faith is always connected with obedience, "we conclude that a man is justified by faith, without the deeds of the law:" Rom. iii. 28. that is, whether he is acquainted with the outward obligations contained in the law or otherwise. By faith in the law of the spirit, and obedience thereunto, he will be so strengthened and instructed, as to fulfil the law, and even be justified by the law, though he act not from an outward knowledge of it, but from the word of faith alone. But justification, we have said, is not without sanctification. The reader will

observe, that the two terms are of themselves, when applied to man, not definite; that is, a man may be sanctified in part, and justified in part. And we believe that he is only justified in the same proportion or degree that he his sanctified consequently, that entire justification must be because of entire sanctification; and such a state of perfect sanctification, we believe to be an effect produced by perfect obedience to the manifestation of the spirit of Christ. But those who act from a respect to the law, as it is outward, may do so from a principle of self-love, and may obtain the outward justification of the law, and be highly esteemed among men, and at the same time not obtain that justification which is of faith, but even be enemies to the cross of Christ, standing in the pride of the creature, and in that wisdom which is foolishness with God. Therefore the apostle has said, "By the deeds of the law there shall no flesh be justified in his sight." Rom. iii. 20." But being justified by faith, we have peace with God through our Lord Jesus Christ, by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God." Rom. v. 1, 2. That is, we are not possessed of any merit of

our own, by which we can come of ourselves to this grace, but are fallen creatures in our natural state, without power to make reconciliation with God. And therefore our freedom from the sins that are past, is proposed and offered to us by the imputative righteousness of Christ supplying for us what on our part was lacking, on condition of our obedience to the manifestation of his spirit; but in no case applied for our benefit, while we continue to refuse to walk in his light. I have spoken of sanctification as going before justification. We believe when any one is awakened by the power and spirit of Christ and brought to see his fallen and sinful state, that there is, if I may so speak, a provisional justification for him; by which he is introduced so far into the favour of the Almighty as to receive the opportunity of forgiveness of sins that are past, and stand acquitted from them by the atonement of Christ, on condition that he accept the offered dispensation of repentance; from which will follow, in the progress of the soul in obedience to Christ, sanctification, and a consequent justification. In this view the apostle places the case. "And such were some of you, but ye are washed, but ye are sanctified, but ye are justified, in the

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name of the Lord Jesus, and by the spirit of our God." 1 Cor. vi. 11. "For this is the will of God, even your sanctification, and that every one of you should know how to possess his vessel in sanctification and honour." Thes. iv. 3, 4.

THE DOCTRINE OF PERFECTION.

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THE doctrine of perfection appears to me to follow next in course after sanctification and justification. Friends believe that a state of perfection in this life in enjoined in as positive a manner as any other obligation whatever. "Be ye therefore perfect, even as your Father which is in heaven is perfect." Mat. v. 48. If this plain and positive command of Christ be rightly understood, we shall find that it must be taken in connexion with other considerations which he has communicated. are told, "I am the vine, ye are the branches. He that abideth in me and I in him, the same bringeth forth much fruit; for without me ye can do nothing." We may therefore consider the doctrine of perfection under this figure:

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as though our Lord had said that as the branch of the vine is perfect, according to its kind, in consequence of the order of nature, by being in connexion with the vine, so also shall ye be if ye abide in me. But unless ye abide in me, there is in your case a deficiency, and that order which only is perfect is broken, in which state ye cannot be perfect. But the perfection which I have called you to, is entirely possible on my principle and this you must believe, if you can believe that your Father which is in heaven is perfect; you have a proof of his perfection in all his works; and I have told you plainly that as the branch and vine are perfect in consequence of their connexion, so when ye are sustained and live in the same spirit, you will be as perfect in your order, as I am in mine. But as the branch would be imperfect, and fail to bring forth fruit if it abode not in the vine, so also you will fail, if you abide not in me. We have sufficient evidence in favour of the doctrine of perfection, not only from the command of Christ to his disciples, which ought to be conclusive, but also from the doctrine which was common and held forth in the primitive church. Paul has said, "Howbeit we speak wisdom among them that are perfect." 1 Cor.

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