Remarks

1. There is an importance to be attached to the sanctification of the body, of which very few persons appear to be aware. Indeed, unless the bodily appetites and powers be consecrated to the service of God unless we learn to eat, and drink, and sleep, and wake, and labor, and rest, for the glory of God, permanent sanctification as a practical thing is out of the question. It is plain, that very few persons are aware of the great influence which their bodies have over their minds, and of the indispensable necessity of bringing their bodies under, and keeping them in subjection.

Few people seem to keep the fact steadily in view, that unless their bodies be rightly managed, they will be so fierce and overpowering a source of temptation to the mind, as inevitably to lead it into sin. If they indulge themselves in a stimulating diet, and in the use of those condiments that irritate and rasp the nervous system, their bodies will be, of course and of necessity, the source of powerful and incessant temptation to evil tempers and vile affections. If persons were aware of the great influence which the body has over the mind, they would realize, that they cannot be too careful to preserve the nervous system from the influence of every improper article of food or drink, and preserve that system as they would the apple of their eye, from every influence that could impair its functions. No one who has opportunity to acquire information in regard to the laws of life and health, and the best means of sanctifying the whole spirit, soul, and body, can be guiltless if he neglects these means of knowledge. Every man is bound to make the structure and laws of both body and mind the subject of as thorough investigation as his circumstances will permit, to inform himself in regard to what are the true principles of perfect temperance, and in what way the most can be made of all his powers of body and mind for the glory of God.

2. From what has been said in these lectures, the reason why the church has not been entirely sanctified is very obvious. As a body the church has not believed that such a state was attainable until near the close of life. And this is a sufficient reason, and indeed the most weighty of all reasons, for her not having attained it.

3. From what has been said, it is easy to see, that the true question in regard to entire sanctification in this life is: Is it attainable as a matter of fact? Some have thought the proper question to be: Are Christians entirely sanctified in this life? Now certainly this is not the question that needs to be discussed. Suppose it to be fully granted that they are not; this fact is sufficiently accounted for, by the consideration that they do not know or believe it to be attainable until the close of life. If they believed it to be attainable, it might no longer be true that they do not attain it. But if provision really is made for this attainment, it amounts to nothing, unless it be recognized and believed. The thing needed then is, to bring the church to see and believe, that this is her high privilege and her duty. It is not enough, as has been shown, to say that it is attainable, simply on the ground of natural ability. This is as true of the devil, and the lost in hell, as of men in this world. But unless grace has put this attainment so within our reach, as that it may be aimed at with the reasonable prospect of success, there is, as a matter of fact, no more provision for our entire sanctification in this life, than for the devil's. As has been said, it seems to be trifling with mankind, merely to maintain the attainability of this state, on the ground of natural ability only, and at the same time to tell them, that they certainly never will exercise this ability unless disposed to do so by the grace of God; and furthermore, that it is a dangerous error for us to expect to receive grace from God to secure this result; that we might by natural possibility make this attainment, but it is irrational and dangerous error to expect or hope to make it, or hope to receive sufficient grace to secure it.

The real question is, has grace brought this attainment so within our reach, that we may reasonably expect, by aiming at it, to experience it in this life? It is admitted, that on the ground of natural ability, both wicked men and devils have the power to be entirely holy. But it is also admitted that their indisposition to use this power aright is so complete, that as a matter of fact, they never will, unless influenced to do so by the grace of God. I insist therefore that the real question is, whether the provisions of the gospel are such, that did the church fully understand and lay hold upon the proffered grace, she might attain this state? Are we as fully authorized to offer this grace to Christians, as we are the grace of repentance and pardon to sinners? May we as consistently urge Christians to lay hold on sanctifying grace sufficient to keep them from all sin, as to urge sinners to lay hold of Christ for justification? May we insist upon the one as really and as honestly as the other?