we will trace the blessed cause and effect in its negative virtues. In 1 Cor. 3:3 and Gal. 5: 19, 20, we see that factions, or heresies, are the works of the flesh, the fruits of the carnal mind. Entire sanctification destroys all divisions by removing the cause; for it cleanses the heart from all unrighteousness. But there is a positive part to this sanctifying work of grace; namely, the infilling of the Holy Spirit; the return of Christ from heaven in the power of the Comforter, bringing with him the Father. Thus his sanctified temples are filled "with all the fulness of God." The perfect cleansing feature of the sanctifying grace removes all carnality, which is the cause of division, and the all-pervading love of God, shed abroad in the heart by the Holy Spirit, brings all hearts into the same harmony that reigns in heaven, into perfect unity, as the Father and Son are one.

This is expressed in these words: "And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me." John 17:22, 23. The

glory which he has given to the church and which makes us one as he and the Father, he thus defines: "I in them, and thou in me, that they may be made perfect in one." The unifying glory is the indwelling God; for "the Lord shall be unto thee an everlasting light, and thy God thy glory" (Isa. 60:19). In Luke 2:32 Christ is declared to be, "A light to lighten the Gentiles, and the glory of thy people Israel." And again, we read, "If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you." 1 Pet. 4:14. The Father, Son, and Holy Spirit constitute the excellent glory that Jesus bequeathed to his church. Who dare say that this divine fulness is unable to produce the effect Christ said it would?

"But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord." 2 Cor. 3:18. From "glory to glory" we receive the glory of the very image of Christ; namely, from the glory of justification into the glory of entire sanctification. "But we are bound to give thanks alway to God for you, brethren beloved of the Lord,

because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ." 2 Thess. 2: 13, 14. This very clearly shows that the glory of the Lord Jesus Christ is the infilling of the Holy Spirit, the Comforter. For our sanctification is "to the obtaining of the glory of our Lord Jesus Christ."

This glory makes us all one as the Father and his Son. "For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren." Heb. 2: 10, 11. Here again the glory and the grace of entire sanctification are spoken of as the same, and perfect oneness is its sure fruit. Christ and all that are wholly sanctified by him are of one, yea, of one Spirit, of one mind, of one faith, of one heart and soul, and all in "one body," of which he is the head, and we are members in particular. If, therefore, Christ and his apostle

tell us the truth, we are forced to the conclusion that all who are not thus made one, and who yet plead for sects, are not sanctified, not in possession of the glory.

But let us hear the testimony of the Word once more: "And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ." Eph. 4:11-13. Here again this beautiful fruit of perfected holiness is recorded; namely, unity. The various gifts of the ministerial calling are all given of God, and all center in the paramount object of the perfection of the saints, in which experience they "all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man," a perfect body. Christ "made of twain [Jews and Gentiles] one new man," a new church; and, thank God, he has provided for the perfect holiness and unity of this church of the new covenant. The perfection of the saints is attained

in entire sanctification (Heb. 10:14), and "the unity of the faith" is its inevitable fruit. The language implies two things: first, they are all brought into the one faith, the faith once for all delivered to the saints; second, they are not left in various and conflicting views and interpretations of the one faith. Nay, the "unity of the faith" implies one faith and a perfect uniformity in the understanding of that faith.

So we plant our feet on the sure Word of God and by its authority affirm that God has made full provision, in every respect, for the perfect harmony in faith, life, and teaching of all who honestly wish to know the truth and obey the same. Therefore perfect unity is a law and characteristic of God's church in its normal condition.

But before we pass from this point, we must expose the perverse reasonings of modern heretics. In one strain of logic they affirm that it is all right for the Christian world to be divided into so many different shades of belief and to have such a variety of church organization; that thereby the gospel has been more extensively spread and more people evangelized, because everybody can find a church to suit him. And