A HOLINESS MANUAL

Preface

My reasons for printing this little book, when there are so many excellent books on the subject, are—

1. To present the Scripture proof of Christian holiness in a classified order, adapted to every mind and occasion.

2. To furnish a concise statement of the precious doctrine of entire sanctification in such cheap form as that thousands can have it who would neither buy nor read costlier and larger books.

(iii)

Chapter.

EIN IS RIS: ‘

The: Sanctifying Spirits.:...vocteeepeosesese. 73 Faith Before the Witness... ......00s-c.-n0<8) 78

The Witness to Sanctification. .........0 81 The Baptism of the Holy Spa Aer te 84 Holy Testimony........... elie ions

Holy Illumination..........

The Perfection of Love Growth in TI OlMESS,.c.. acdceensanrssecacuans

HOLINESS MANUAL.

GHAPTER 1:

REGENERATION.

‘*But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.”—John i. 12, 13.

“Jesus” answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he can not enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.”— John iii. 5-8.

THESE verses show the nature of the new birth. It is a supernatural change of the soul from a life of sin to righteousness. “Not of blood’—that is, can not be inherited from good parents; ‘‘nor the will of the flesh” — not by culture nor good works ; “nor the will of man,” not by church rites and ceremonies; not by Episcopal confirmation, or water baptism, or anything man can do; ‘‘but of God’’—it is an act of divine power by the Spirit, putting the life of God into the soul.

‘Being justified freely by his grace, through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation, through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God: therefore we conclude, that a man is justified by faith without the deeds of the law.”—Rom. iii. 24-28,

Faith in Jesus is the condition of justification, by which ad/ past sins are pardoned, though inherited depravity is not thereby removed.

“Let the wicked forsake his way, and the unrighteous man his thoughts: and Jet him return unto the Lord, and he will have merey upon him; and to our God, for he will abundantly pardon.”—Isa. ly. 7.

——

We see that pardon is abundantly giver —it is perfect pardon for all actual sins; but perfect pardon does not reach the za. tzve evil in the soul.

“There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.”,—Rom. viii. 1.

To be ina justified condition, we must be free from condemnation.

“To redeem them that were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.’’—Gal. iv. 5-7.

Those who are truly converted, will have the Spirit of adoption and power to repress the remaining evil of the heart.

My God is reconciled ; His pard’ning voice I hear: He owns me for his child; I can no longer fear: With confidence I now draw nigh, And Father, Abba, Father, cry.

Chapter II. Inbred Sin

THE term “‘inbred” signifies ixborn. Actual sinning flows from the inner spring of inherited depravity, which is described in Scripture as follows:

“And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.” Gen. vi. 5.

The actual ‘‘wickedness was great;”’ but +the secret cause was ‘‘the imagination of the thoughts of the heart.” Impure hearts are the fountains of wickedness.

“Lest there should be among you man, or woman, or family, or tribe, whose heart turneth away this day from the Lord cur God, to go and serve the gods of these nations; lest there should be among you a root that beareth gall and wormwood.”—Deut. xxix, 18,

‘Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled.”—Heb. xii, 15.

Inbred sin is set forth in these verses asa hidden ‘‘root of gall, wormwood, bitterness,’’ which is liable to spring up in God's people and defle them. We need not only to stop the growth of sin in our ‘souls, but to have the bitter root removed, that the heart may be sweet and clean.

‘Search me, O God, and know my heart: try me, and know my thoughts: and see if there be any wicked way in me, and lead me in the way everlasting ”’—Ps. cxxxix. 23, 24.

‘Behold, I was shapen in iniquity; and in sin did my mother conceive me.”—Ps. li. 5.

Inbred sin is the secret, subtle life of self —it is so deep in the soul, it requires great searchings of light and truth to reveal it all. We were shapen in depravity, so that it eludes the outward eye; we must search the bottom of our hearts with the candle of God to find it. Others may not see

your depravity, but you can feel it within.

* «The heart is deceitful above all things, and desperately wicked: who can know it ?”’—Jer. xvii. 9.

Inbred evil is not merely a weakness or lack of good, but a positive soul potso.: the essence of deceit and sin.

“If then I do that which I would not, I cons unto the law that it is good. Now then it is no m I that do it, but sin that dwelleth in me. For I kn that in me (that is, in my flesh) dwelleth no gx thing: for to will is present with me; but how to ¢ form that which is good I find not. For the gc that I would I do not: but the evil which I wo: not, thatI do. Now if I do that I would not, it is more I that do it, but sin that dwelleth in me, I fi then a law, that, when I would do good, evil is pr ent with me. ForI delight in the law of God af the inward man: but I see another law in my me bers, warring against the law of my mind, and brir ing me into captivity to the law of sin which is in members. O wretched man that I am! who sh deliver me from the body of this death?”—Rom. y 16-24.

Here is the battle with inbred sin! Tl great I at war with itself; wanting to | holy, but fettered with inward corruptio) Here it is called ‘indwelling sin,’’ whic keeps the soul at civil war with itself,

‘For the flesh lusteth against the Spirit, and ¢) Spirit against the flesh: and these are contrary t) one to the other: so that ye can not do the thin; that ye would.”—Gal. y, 17.

HOLINESS MANUAL. II

This verse shows the antagonistic desires in the converted soul, resulting from indwelling sin. Grace and depravity in the same soul.

“That ye put off concerning the former conversa. tion the old man, which is corrupt according to the deceitful lusts.” —Eph. iv. 22.

The term ‘‘old man” is given to indwelling sin, because it is the seed of sin transmitted by Adam. Our actual sins can be no older than we are, but inbred sin is as old as the fall of man.

“And he did that which was right in the sight of the Lord, but not with a perfect heart.”—2 Chron. XXy. 2.

«‘And I, brethren,could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?”’—1 Cor. iii. 1-3.

These verses show that all sin is not removed at conversion. We may be born of God—be babes in Christ—yet have carnality; and need a perfect cleansing.

“Knowing this, that our old man is crucifi him, that the body of sin might be destroye henceforth we should not serve sin.”—Rom. y

NOTE ON INBRED SIN OR DEPRAVI The word depravity, like the word uy cousness, implies that something is la in the moral nature of the soul, a impotency in our being which we our: can not repair. It is that carnal and f mindedness of the heart which inher our fallen nature. As it is needful to a disease in order to seek the remed us look at the nature of depravity a in detail.

a. Depravity is not actual sin, but the inward fountain from which actual are prompted and originated. It i: inner spring of sin that propels the child to actual sin, even before he k the bounds of the moral law. It is = sonous seed hidden deep in the soul ever ready to expand itself into the fl and fruit of open transgression.

6. Depravity is not removed by par because it is beyond the sphere of par

Pardon is perfect pardon, but perfect pardon does not touch inborn sin. Pardon refers to actions, but depravity is not action. Pardon refers to guilt, but we are not guilty for inbred sin. The most perfect music does not charm my eyes; it does not touch my sense of vision. Depravity lies down deeper than the sphere of pardon, and remains in the heart of the truly regenerate.

c. Depravity is latent in the soul, and the young convert may go for weeks and months without even suspecting any carnal mind sleeping in his breast. He does not feel inborn sin move, and thinks it does not exist; hence when it stirs within him he is surprised and alarmed, and often deems his conversion a failure, not knowing the Scriptures or the twofold nature of sin.

ad. This hidden depravity can never be truly discovered by us but by the light of the Spirit shining in a converted heart. A sinner can see and estimate the outer acts of sin, but the dark and native impurity of the carnal mind that lies at the bottom of the soul, none can see but the enlight and searching and praying child of

One must get a good deal of evang religion before he can see and feel his

of heart purity. An old, smooth Sp dollar put in the furnace, the original |: will show themselves; and a Christian

must be well heated by God’s Spirit fore the original lines of depravity ca brought to clear vision.

e. Depravity is a unit in the sou! may seek to manifest itself through ¢ channel of body and mind, but the in sin itself is an indivisible unit of evil, a spoken of in Scripture in the singular ; ber as ‘“‘sin,” ‘unrighteousness, ”’ “‘leprc etc. It must be cast out, or remain it heart as a whole—a simple root of evi jf. Depravity as such is not seen ji1 outer life, but is manifest to the pa consciousness of the believer. You may be blameless in its outer form, anc you may mourn over this fe/¢ impuri your heart. No one sees the inner h ache, caused by your depravity, but and God, g. When the child of God begins to feel the movings of depravity within him, he must séek its extirpation and go forward into holiness, or else he will lose his justifi-

_cation. This is the missing keystone from the fallen arches of thousands of Christian lives.

h. The only cure for depravity is heart-cleansing, sanctification. For depravity can never exhaust itself by pouring itself out into action. It will sprout and bear fruit of gall to all eternity,)and never exhaust its foul spring. Nor can it be outgrown. The heart can no more grow out its sin, than the earth can grow out all its trees. Nor will repression cure it. Squeezing a lion in a tight place does not annihilate an atom of it. Repressing depravity does not diminish it a particle. God’s plan is to cleanse it away on the simple condition of faith.

Chapter III. Holiness Commanded

Ir God commands us to be holy, he will give us grace to obey,

“For I am the Lord your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy: neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth. For Iam the Lord that bringeth you up out of the land of Egypt, to be your God: ye shall therefore be holy, for I am holy.”—Lev. xi. 44, 45.

*«Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the Lord your God am holy.””—Ley. xix. 2.

«sBut as he which hath called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy: for I am holy.”—r Pet. i. 15, 16.

The term ‘‘holiness”’ means ‘‘wholeness, ”’ soul health, soul ailments cured. Notice, he commands this, decause he is holy. He wants us like himself, and we must seek it from that motive.

“Sanctify yourselves therefore, and be ye holy: for I am the Lord your God. And ye shall keep my statutes, and do them: I am the Lord which sanctify’ you.”’—Ley. xx. 7, 8.

These verses show the twofold nature of sanctification, which is entire consecration on our part, and-entire purification on the Lord’s part.

“Thy testimonies are very sure: holiness becometh thy house, O Lord, forever.” —Ps, xciiii 5.

The Church is never in her true normal state except when she is holy. Holiness is her only divinely appointed ornament. Science and wealth have often ruined the Church; her ornament and power are only in her purity.

‘And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing.” —Isa. xxiii. 18.

“In that day shall there be upon the bells of the horses, HOLINESS UNTO THE LORD; and the pots in the Lord’s house shall be like the bowls before the altar. Yea, every pot in Jerusalem and in Judah shall be holiness unto the Lerd of hosts: and all they that sacrifice shall come and take of them, and seethe therein: and in that day there shall be no more the Canaanite in the house of the Lord of hosts.’—Zech. xiv. 20, 21.

Not only does God command that we be holy in heart, and life, and in the church, but in our business, our merchandise, etc. This holiness would stop festivals and fairs as money-raising agencies for his Church. Holiness must reach every part of human life.

“Be ye therefore perfect, even as your Father which is in heaven is perfect.”—Matt. y, 48.

“Therefore, leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God.”.—Heb. vi. 1,

The term ‘‘perfect” refers to us as Christians—not perfect mechanics or perfect farmers, but ‘‘perfect believers” in Christ ; perfect in our submission, our trust, and our love. ‘To reject this perfection, is to reject the Savior who commands it. We can be perfect Christians, though very imperfect in a thousand other things.

“Follow peace with all men, and holiness, without which no man shall see the Lord.”—Heb, xii. 14.

Peace has a special fitness toward our fellow creatures, and holiness a special fitness toward God. The fulness of peace fits us for the society of heaven; the fulness of holiness fits us to see and enjoy the God of heaven.

“For this is the will of God, even your sanctification,” —-1 Thess. iv. 3.

This is God’s will now, in the present moment, that we be sanctified. The will of God authorizes our sanctification; and when we nut ourselves in perfect line with that will, it will most surely be executed within us,

GHAPTEERGIY: CONSECRATION.

The word ‘‘consecration” has often been misused as a synonym for ‘‘sanctification.”’

Consecration is the putting of ourselves into the divine hand for the reception of his sanctifying work in us.

‘For Moses had said, Consecrate yourselves to-day to the Lord, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day,”,—Exod. xxxii. 29.

_ This verse shows that consecration is the placing ourselves in a condition to receive the blessing from the Lord. We are to make this complete consecration ozvu—to-day—that God may perfectly save us “this day.”” God does not fully cleanse us till * we are fully given up to him.

“Into thy hand I commit my spirit: thou hast redeemed me, O Lord God of truth.”’—Ps, xxxi. 5.

“Commit thy way unto the Lord; trust also in him, and he shall bring it to pass.” —Ps, xxxvii. 5.

The Scriptures do not speak of consecrating ourselves to ‘‘the church,” or ‘‘to a work,” as so many say; but entire commitment of our all ‘‘te the Lord,” and only to him. Here we have, first, a perfect commitment to God, then we can perfectly trust, and the experienre is brought to pass.

‘‘Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer theé in this matter, |

“If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will * deliver us out of thy hand, O king.

“But if not, be it known unto thee, O king, that we will not serve thy gods nor worship the golden image which thou hast set up.’”’—Dan. iii. 16-18.

Here is a practical case of committing soul and body, for life or death, to the hand of God. Such a consecration can be made only by those who have been converted ; the Scriptures apply consecration only to 4a0d’s people. Sinners repent, believers consecrate. j

‘Bring ye all the tithes into the storehouse, that there may be meat in my house, and prove me now herewith, saith the Lord of hosts, if I will not open the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.””—Mal. iii. 10.

This implies giving up our money, property, time, abilities, gifts, industries, friendships, and the “ttle things, all to the will and glory of God. It is easy for him to bless if we bring a@// the tithes.

“Thy kingdom come. Thy will be done in earth, as it is in heaven.’’—Matt. vi. Io.

We are to give all up 70 God's will, and then accept all his will.

“If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.””—John vii. 17.

<‘If any man wills to will his will, he shall know.”’ Some want to know that sanctification is true, or know that they have it before they are perfectly yielded to the Lord’s will. We can not know God's will till we are truly committed to that will.

“I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.”—Rom. xii. I.

Paul urged sinners to conversion by the

“terror of the Lord;”’ but he urged his brethren—believers—to entire sanctification by the mercies of God.

“Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God: ” —Rom. vi. 13.

It is to be a “‘living sacrifice” by ‘‘those alive from the dead,” proving: that only converted persons can make a true scriptural consecration. The faculties of our being are to be used not for self, but for holiness.

“Yelare not your own. For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.”—1 Cor. vi. 19, 20.

“Ye are bought with a price; be not ye the servants of men.’ —1 Cor, vii. 23.

The essence of consecration is to recognize that God is our absolute proprietor ; that we are nothing, have nothing, and that we gladly let God take all for time and eternity. ‘Not the servants of men.” We are to give up the opinions, the criticisms, and the fear of our fellow creatures ;

we must not be fettered by our kindred, our loved ones, human society, or human authority ; but surrender @// for Jesus and holiness.

“Submit yourselves therefore to God. Resist the devil, and he will flee from you.

‘Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double-minded.

“Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness.

‘“‘“Humble yourselves in the sight of the Lord, and he shall lift you up.”’ —Jas. iv. 7-10.

After thoroughly committing each and every thing to the will of God, for life or death, for time and eternity, giving up all we know and all we don’t know, to God, we then humble ourselves, sink into our nothingness, at the feet of Jesus, then we can trust his cleansing blood, then God car “lift us up.”” It is our place to sink down, it is God’s work to raise us up.

Chapter V. Heart Purity Described

Tur Word of God gives us a picture of a pure heart in such texts as the following:

“Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow... . Create in mea clean heart, O God; and renew a right spirit within me.”—Ps. li. 7, 10.

Isaiah says that conversion makes us white as the snow (Isa. i. 18); but David says a clean heart is whiter than snow. Invisible atoms of soot and dust are formed in the snow-flake as inbred sin is in the soul; hence, when native impurity is cleansed from the heart, it is cleaner than the newfallen snow, which contains hidden impurities.

‘«‘Though ye have lien among the pots, yet ye shall be as the wings of a dove covered with silver, and her feathers with yellow gold.”—Ps. Ixviii. 13.

This is an allusion to the Hebrews’ slavery in Egypt; but, though the soul has been blackened by lying among the pots of a slave kitchen, God can make it as the washed dove with feathers of bright silver and gold.

“Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also _ will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and will give you a heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them. And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God.”—Ezek. xxxvi. 25-28.

‘‘Clean water” is an emblem of the cleansing power of the Holy Spirit. Notice 1: ‘From af your filthiness,’’ acquired and hereditary—he does not say from all that you see, or cleanse up to your light; but from all the sin that God can find in us. This is an uttermost cleansing. 2. From the ‘‘stony heart’—from hardness and. stiffness of spirit; a pure heart is a soft, tender, docile heart, free from filthiness and hardness.

“Blessed are the undefiled in the way, who walk in the law of the Lord.”—Ps. cxix. I.

To be undefiled in heart and life, puts the soul where it can walk in the law of God.

“The oath which he sware to our father Abrahm, that he would grant unto us, that we being delivered out of the hand of our enemies, might serve him without fear, in holiness and righteousness before him, all the days of our life.”—Luke i. 73-75.

The covenant that God will make us holy is as old as Abraham. ‘‘Holiness” implies our likeness to, and harmony with the nature of God. ‘‘Righteousness”’ implies our harmony with the law of God. Holiness refers mainly to the experience and life of the soul; righteousness refers mainly to the outer conduct of life.

««Woe unto you, scribes and Pharisees, hypocrites. for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess. Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also.”—Matt. xxiii. 25, 26.

Even unto this day, thousands of Christians are trying so hard to live pure lives without having the clear experience of pure hearts. We can not live holiness till we first get it in the soul. The inner fountains of life are to be clean in order to make life holy.

“Ilaving therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.”— 2 Cor. vii. 1.

1. From filthiness of the flesh—licentiousness, wine, alcoholic drinks, tobacco, opium, gluttony, slovenliness, etc.

2. Filthiness of the spirit—ill tempers, wrong desires, self-seeking, pride, resentment, harshness, bitterness, fear, doubt, ambition, vanity, deceit, etc.

‘‘Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.”—Heb. vii. 25.

The word wttermost is a double superlative. The Greek is pantelos. He is able to save pan—all, the whole, the whole man or whole race; ¢e/os—perfection, save the entire man to perfection.

‘*But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.”— James i. 4.

A perfect believer is one who lacks nothing in his religion, though he may lack many other things. A pure heart is an unmixed heart—the graces existing without their opposite evils; meekness without pride; patience without fretting ; love without anger; faith without unbelief, etc.

“‘Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned.”’—1. Tim, i. 5.

Divine love filling a pure heart, will enable us to perfectly keep the ten commandments. Purity of heart is the only method of fulfilling the law.

‘Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.”’—2 Tim. ii. 22.

Notice the expression, ‘love and peace

. out of a pure heart.” There is a

degree of love and peace before the heart

is fully sanctified; but we do not meet the

requirements of the Bible till we love and pray out of a pure heart.

Implant it deep within,

Whence it may ne’er remove— The law of liberty from sin.

The perfect law of love.

Thy nature be my law— Thy spotless sanctity ;

And sweetly every moment draw My happy soul to thee.

Soul of my soul, remain!

Who didst for all fulfill,

In me, O Lord, fulfill again Thy heavenly Father’s will.

‘But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.”— I John i. 7.

To ‘‘walk in the light” is to perfectly submit to and follow the law of Christ; ‘“cleanseth,”’ present moment; from ‘“‘all sin’’—the seed of sin—the being of sin, when tue Lord says all he means a@//,

‘¢And every man that hath this hope in him purifieth himself, even as he is pure.”’—-1 John iii. 3.

The Scripture idea of purity is not merely freedom from the actual commission of sin, which belongs to the first stage of religious life, but also freedom from the inherent body and seed of sin, as well.

To be a little more particular, this scriptural purity is to be freed from all pride, envy, jealousy, resentment of feelings, malice, deception, and secret wrath; to have clean lips; a tongue free from unclean words, backbitings, evil speeches, and foolish or trifling talk; it is to be cleansed from all impure desires; from all secret, unholy desires in the heart; to have no division in tie desires and tempers of the soul; to be purified from unholy affections, such as the love. of money, love of praise, earthly ornaments, display, and worldly greatness; the love of place, rank, station, and human honor; it is to be freed from high-mindedness, self-will, and self-seeking; it is to be delivered from all moroseness or bitterness of feeling, from harshness of spirit and temper; it is to be liberated from all the stony hardness or coldness aud lukewarmness of spirit; it is a heart washed from all rebellion toward the will of God, and from all evil and unholy affections toward our fellow creatures; it is that deep contrition and circumcision of spirit through the blood of Christ and by the Holy Ghost whereby there is a cessation in the soul from the body of sin; from both sinful acts and sinful purposes. Such a soul is cleansed from all sin, outward and inward, and, according to the Scriptures, it is perfect in moral purity, and is entirely sanctified.