. *2 UNIVERSITY OF CALIFORNIA AT LOS ANGELES ROBERT ERNEST COWAN PERFECTED H. BY W. DENNETT, D. D, SAN JOS] ITTLI I ItROWKB, 81 J K| 1886. - - ' 5. -,-. ^r :, 7G7 A I PERFECTED HOLINESS. 1. THE HOLY MA'-. When we undertake to express in words the work of human salvation, we should move carefully and prayerfully, and speak discreetly. It may be well to refresh our minds with what the Book says upon this subject. Various terms are used and various illustrations given, in order that all might as thoroughly as possi- le understand this great salvation. Among -.em such phrases as "risen with Christ," made alive," "quickened," "passed from ?atli unto life," are exceedingly expressive. Col. in, 1 : If ye then be risen with Christ. "ol. ii, 12: Ye are risen with Him, through 3 faith of the operation of God. Col. Jl, 13: u, being dead in your sins, * * * hath quickened. Cph. II, 4, 6: God, who is rich in mercy, tor his great love wherewith he loved us, * * hath quickened us together with Christ, -"ad hath raised us up together. John v, 24: Terily, verily, I say unto you, 'M that heareth my word and believeth * * .a passed from death unto life. 1 John in, 14: We know that we have issed from death unto life. The term "transfoimed," as used by Paul, is almost equally as suggestive of the change necessary in order to become acceptable unto God. Rom. xn, 2: Be ye transformed by the renewing of your mind. The word here ivndered transformed is the word rendered '* transfigured" when predicated of the wonder- ful physical change in Christ's person on the Mount. Matt, xvn, 2. Mark ix, 2. In 2 Cor. in, 18, it is rendered "changed." " We all, with open face, beholding as in a i/ the glory of God are changed." (Revised ver- sion, "transformed.") isote now the force of the command, "Be ye transformed, transfig- I, changed, by the renewing of your mind." I need pause but a moment on the familiar Avord, "adoption." (Rom. vm, 15:) Ye have received the spirit of adoption. In Gal. iv, 5, Paul declares the purpose of the incarna- tion to be "that Ave might receive the adop- tion of sons." The well-known phrases, "born again," (John in, 3; I Pet. I, o), "born o!' Hie Spirit," etc., are equally as clear on this subject. These terms, it Avill be noted, indicate a. most radical change. "Made alive," "risen with Christ," "passed from death unto life," "transformed" or "transfigured," "born again," etc., are strong phrases, and one would think could not easily be misunderstood. How is this great work accomplished ? First, by having our sins pardoned. The phrases "forgiven," "pardoned," "justified," " blotting out," are illustrative. Rom. v, 1: Justified by faith. Acts xin, 39: All that believe are justified. But this alone would not cover the ground, and hence the work does not occur alone. Could we suppose a man simply pardoned, nothing more, whatever relation to God he might siistain, he would not be a child of (it.d. It takes more than forgiveness to con- J^stitute us children of God. ^2 Secondly, there must be a work done in us .^s well as for us. Rom. v, 1-2-5: "Peace !=with God," " the love of God shed abroad in gthe heart by the Holy Ghost," "access into Hi His grace," imply a spiritual change. ^ Col. u, 13, 14: ''Quickened together with 3s Christ," all tivsspnsses forgiven, and sins (the 5 hand-writing) blotted out, is Paul's declara- tion. This work of grace in the heart is a trans- formation by the renewing of the mind, a birth into a higher life. Such an one is in Christ Jesus, a new creature. '2 Cor., v, 17: If any man be in Christ he is a new creature. Eph. iv, 23, 24: Be renewed in the spirit of your minds * * * and put on the new man which after God is created in righteous- ness and true holiness. The apostle puts this 295607 beyond all controversy in his letter to Titus (HI, 5), "According to His mercy He saved us, by the washing of regeneration, and the renewing of the Holy Ghost. We are saved then, made children of God by the pardon of our sins and the renewing of the Holy Spirit. The new man, after God, is created in righteousness and true holiness. Eph. iv, 24. The phrase so often used by the fathers, "experience religion," is exceedingly appro- priate. We do not experience pardon, but we do experience a change of heart. Mr. Wesloy says: "At the same time that we are justified, we are born again, born of the Spirit." This is a real as well as a relative change. 2 Thes. II, 13: God hath from the beginning chosen us (you) to salvation through sanctifica- tion of the Spirit and belief of the truth. Persons experiencing this salvation, born again, are called holy or sanctified men, saints. Few terms have beep more misused than the terms "holiness" and " sanctification." In the Hebrew there are four terms differing only in their vowel pointings, and really forming one and the same word, viz: ^Kahdash, koh- desh, kedesh and kaddesh. This word is three hundred times translated holy, two hundred times sanctify, fifty times sanc- tuary, and thirty times saint. It is ap- plied to God and the Holy Spirit to angels and men, to the gifts and offerings of the sanctuary, to the Sabbath, t~> the altar, to the tabernacle and temple, to the sacred Scrip- tures, to heaven and to men of God in general. We read, "The ground whereon thou stand- est is holy ground," " the holy place," " my holy mountain," " my holy name," etc., "fear God ye his saints," and in kindred passages the same word is used. Dr. Adam Clarke's definition of the term is clear and cannot be called in question. "It signifies," he tells us, "to consecrate, to separate from the world, to devote or dedicate to God." In a word, it is to separate from the world and consecrate to God. The New Testament follows the analogy of the Old. We have the verb and the adjective or noun. The verb hagiadzo is twenty- three times translated sanctify, and twice or more hallowed, as in the Lord's Prayer. The other, liagios, is one hundred times translated holy, and sixty times saint. As in the former case, this means to sepa- rate from the world, to devote to God. It 'is the common term predicated of every con- verted man. Thus Paul addresses his Epis- tles: To all that be in Rome, called to be saints; Unto the Church of God, which is at Corinth, to them which are sanctified in Christ, called to be saints; To the saints which are in Ephesus; To the saints in 6 Christ Jesus, which are in Phillip! ; To the saints and faithful brethren which are at Collosse." "We need delay no longer. It is as clear as moral reasoning can make it that the terms holy, sanctified, saint, are common terms ap- plied to every converted man. They imply that the converted man is a man separated from the world and devoted to God. Mr. Wesley says: "The term sanctified is con- tinually applied by Paul to all who are justified. By it he rarely, if ever, means saved from all sin. It is not proper to use it in that sense without adding the word 'wholly,' or the like." Again: "Is every man as soon as he be- lieves a 'new creature?' sanctified, pure in heart? Has he a new heart? Does Christ dwell therein? Is he a temple of the Holy Ghost? All these may be affirmed of every believer in the true sense." Now, as the terms, holy, sanctified, etc.,' mean to separate from the world and conse- crate to God, the work indicated is in one sense a human act, and in another a divine act. In the one case we sanctify ourselves ; in the other it is the Lord who sanctifies. Moses, over and over again, commands : " Sanctify yourself," or yourselves. Peter (1 Pet. in, 15) says: "Sanctify the Lord God in your hearts." In a higher sense it is the work of God in the heart. Indeed, appropos to this, Mr. Wesley speaks of " outward and inward sanc- tification." We come to God, submit to Him, separate ourselves from the world, and God pardons our sins, renews our hearts, makes us alive unto Him, and thereby separates us from the world, and sets us apart unto him- self; makes us holy, or sanctifies our natures. Much the same idea is embraced in the terms pure, purity, purifying. 1 Jno. in, 3: Every man that hath this hope in Him purifieth himself. James says: Purify your hearts, ye double-minded. Here the meaning ob- viously is to consecrate or devote to God by faith and prayer and living a godly life. Acts xv, 8, 9: When the controversy arose in the church about circumcision, Peter says of the Gentile converts: "God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us, and put no difference between us and them, purifying their hearts by faith." We have traced the penitent until by Di- vine power, through faith in Christ, he is made a child of God, and has the witness of the Spirit to this fact. The Bible now points us to a higher state of experience graciously promised. Another class of passages claim our attention, addressed to those who are con- verted; to those who aie holy; to those who 8 are sanctified. We are "to cleanse ourselves from all filthiness of flesh and spirit," "to perfect holiness in the fear of God," to have "our love made perfect," to be "wholly" sanc- tified. We are to be "strengthened with might by the Spirit, in the inner man," to be " filled with all the fulness of God," to " go on unto perfection." Eph. IV, 11: Paul tells us that God gave apostles, prophets, etc., "for the perfecting of the saints, (Gr have been enabled to put on the new man. Now, as holy men, we are to perfect thi far as we may; by giving this new man to God, for work; or both to suffer and do the will of God. Before we gave the old self, full of sin. Now we give the new man, that in all things we may submit to His will. It is a complete resignation of the new self to God, Bubmission to His Divine will. Charli-s Wesley says: Welcome alike the crown or cross; Trouble I cannot ask, nor peace, Nor toil, nor rest, nor gain, nor loss, Xor joy, nor ^rief , nor pain, nor ease. Nor life, nor death, but ever groan, Father, thy only will be done. " Wherever there is a complete resigna- tion," says Bishop Hainline, " there must be a complete reign of grace." Brother, so long as thou canst feel or speak thus, whether in joy or sorrow, in composure or disquiet, in rest or in the severest conflict, thou hast ac- complished thy part of the work ; thou art cleansing thyself and perfecting holiness in the fear of the Lord. Remember God's word to Paul: "My grace is sufficient." That mo- ment God will do his part of the work. Again listen to His word: Eph. in, 19: Strengthened with might by His spirit. Eph. in, 17: Filled with all the fulness of God: Col. u, 10: Ye are complete in Him. I cannot do better than to again quote the words of Mr. Wesley. He is commenting on the witness of the Spirit: "Does He only 10 witness to those who are children of God in the lowest sense? Nay, but to those also who are such in the highest" (The latter testimony of the Spirit is both as clear and steady as the former.) "Whether babes, young men or fathers, we know in the same manner." The Word of God assures and the Holy Spirit confirms by direct testimony to our spirits. At conversion the love of God is shed abroad in our hearts, or, as one has put it, " we are converted by having the love of God shed abroad in our hearts." That love now takes entire possession of the heart. There is nothing there contrary to love. We love God (Luke x, 27) with all the heart, with all the soul, with all the strength and with all the mind. Love reigns supreme. We love God rather than all things, above all things and through all things. Whether we eat or drink, or whatever we do, we do it all to His glory. We have set our .redeemed selves apart to God, and God wholly sanctifies our natures. 1 John iv, 16: "God is love, and he that dwelleth in love dwelleth in God, and God in him, herein is our love made perfect. It is the perfect love that casteth out fear. Read again, Eph. in, 14, 18: " For this cause I bow my knees unto the Father of our Lord Jesus Christ, * * * that He would grant you, according to the riches of his glory, to be 11 strengthened with might by his Spirit in the inner man, * * * that ye may be able to comprehend with all saints what is the breadth, and length., and depth, and highth; and to know the love of Christ which passeth knowledge, that ye may be filled with all the fulness of God." Think of it, "filled with all the fulness of God." Booted and ground' .1 in love. Strong to comprehend the breadth, and length, and hight, and depth of love. Remember that " He is able to do exceeding, abundantly above all that we ask or thi: Amen. Be it so, my Savior. II. CHRISTIAN COMPLETENESS THE NORMAL CONDITION OF THE BELIEVER. Let us view this from another standpoint. Matt, v, 4S: Be ye therefore perfect, is the great command of the Master. This word is of too frequent occurrence in the Bible to be passed over in silence. Heb. xin, 20: "The God of peace make you perfect in every work to do His will." 1 Cor. n, 6: "We !c wisdom among them that are perfect.'' "Be perfect," said Paul, in closing his second epistle to the Corinthians. This is of course a relative term borrowing its meaning from the object of which it is predicated. It is used alike of animate and inanimate objects, of material and immaterial existences. In com- mon parlance anything is perfect when it has all the parts essentially belonging to it. Absolute perfection belongs to God alone, relative to his creatures, accommodatedly the term is predicated of universal nature. Thus we speak of perfect physical development, of a perfect tree or flower, of a perfect piece of mechanism as a wagon or steamboat, meaning in all such cases that no part is wanting to completeness. An object, too, may be perfect in character and imperfect in Ucyree. A twig is a perfect tive in character, but quite imperfect in de- gree or development. A babe is a perfect man in nature, but imperfect in ti- Man at his creation was perfect both in nature or character and in degree. He wanted nothing to fully adapt him to his position. He ted in the image of God, and was perfect. The question is, now suggested, how far may that forfeited and lost state be made up in Christ. Paul, in his epistle to the Colo:-- siftn church (li, 10), says: "Ye are complete in Him,'' /. c., filled up. Christ has supplied that which was lacking. Let it be remem- bered that whatever this perfection is, it is only in Christ, relating to his speaking bl- and that it is such a perfection as is consist- ent with fallen man in his present condition. 13 Each of the dispensations of God to man has been perfect in character and more or less complete in degree. The Adamic, the Abra- hamic, the Mosaic, and the Prophetic, each had its completeness or perfection. What then is the perfection consistent with the Christian dispensation, or what is Christian perfection ? \Y. may premise that it cannot be a per- fection of intellect. Ignorance will adhere to the best of men throughout life. Neither will the judgment ever become free from mistakes or errors in this life. Nor shall we ever be free from conflicts. The Christian state on earth is militant. The most holy are put in the front of the battle. Nor is it such a state that we may be free from temptation or great liability to fall. The higher the state the greater, the more intense and bitter will be the assaults of the 'enemy. Conflict is the inheritance of the holy. Christ's was a life of conflict. What is implied then in being a perfect Christian? "We have noted above that justification is an act of God's free grace, done for us, changing our relation to God, an act passed in the Divine mind in heaven. It is perfect in character and degree. It is full pardon of all sin, and cannot be more or less so. It is an act of acquittal passed in the Divine mind, and is complete. Now. the Holy .Spirit which bears testi- 14 mony to our pardon renews the spirit, changes man's nature, regenerates and sancti- fies him. Titus in, 5: "Save by the washing of regeneration and the renewing of the Holy Ghost." Hatred is turned into love, rebellion into loyalty, and disobedience into obedience. This work is perfect in character, but im- perfect in degree. A man may be more or less holy, more or less consecrated, more or less sanctified, may grow in love until the whole soul idolizes a given object. He may grow more pure daily, but cannot grow in pardon or increase in forgiveness. While babes, young men and fathers are on a level in regard to being justified freely by grace, and having the love of God shed abroad in their hearts, yet there is a vast differ- ence between a babe in Christ and a man in Christ. Though the babe in Christ may have a faith that vitalizes his whole being, yet it lacks completeness and comprehensive- ness. His patience usually lacks that com- pleteness which casts out all disposition to fretfulnesB, repining or complaint. He pos- sesses not that " perfect love which casts out all fear." In a word, the Christian graces are not matured. He is not wholly sanctified. True, old things are passed away, ami behold all things are become new, but he feels that there remaineth much land to be possessed. 15 How earnest lie prays, " Perfect that which is lacking," give Thou to me A heart in every thought renewed, And full of love divine, Perfect, and right, and pure, and good, A copy, Lord, of thine. Christian perfection may not inappropri- ately be called the perfection of the Christian graces. Mr. \Vesley says: " We know that we are of God in the highest sense by love, joy and peace always abiding; by invariable long suf- fering, patience, resignation ; by gentleness triumphing over all provocation; by goodi; mildness, sweetness and tenderness of spirit; by fidelity, simplicity, godly sincerity." The blood of Jesus Christ cleanseth from all sin. It is Christian perfection. In such an one no element of Christian character is lacking. Weak and helpless as a child, yet he is " strong in the strength which God supplies, through his eternal Son." " When I am weak then am I strong," cried the great Apostle to the Gentiles. Do you say this is ideal? Did not Xoah walk with God, and was he not perfect in his generation? (Gen. vi, 9). Did not David cry, "God is n; . rh and power, and heMnaketh my way perfect?" (2 Sain, xxn, 2o). Did ho not say. "I will behave myself in a perfect way?" :;. 101). Was not Job perfect and up- 16 ri^ht? (Job. 1). Was it not Paul who said, "Let us, as many as be perfect, be thus minded?" (Phil, in, 15). III. SPIRITUAL MANHOOD OB THE MATURITY OF THE CHRISTIAN GRACES. Let us view perfected holiness from still another standpoint. Paul uses the term hVsh and spirit, Greek, sarx and pncnma, to express the unconverted and the converted man. (Rom. vin, 9): " Ye are not in the flesh, but in the spirit." In more than a dozen pas- sages in the New Testament the term xar.r, translated flesh, is applied to the unconverted man. Twice it is translated carnal (Horn. VIII, 7 and Heb. ix, 10), while the word sarkikos is half a dozen times rendered car- nal. ( Rom. vin, 6) : " To be carnally minded is death," or literally, the mind of the flesh, or as Whedon renders if;, the "minding of the flesh" is death. Th^ phrases are synonymous. Meyer paraphrases thus: "The striving of the flesh tends to bring man to eternal death, but the striving of the Holy Spirit to conduct him to eternal life and blessedness." The outgrowth of this striving, of this mind of the flesh, in a life of sin and folly, is called " the body of sin, the body of death." Again, this carnal mind, striving of the flesh, with its ap- 17 petit es and outgrowths, is called the tiesh with its passions and 1 First It is death. ( Eom. vm, 6 ) : " To be carnally minded is death." Second It "is enmity against God." There is direct antag- .'ii fallen, unregenerate nature and the spirit of God. The whole manner of thinking is essentially opposed to God. Third It is not subject to law of God, neither indeed can be. < lu>m. viu, 7). It must be destroyed. Fourth In it there dwelleth no good thing. Horn, vn, 18: "For I know that in me, that is, in my flesh, dwelleth no good thing." Such a man is represented ( il >rn. vii, 1-1) as sold under sin. The two characters are clearly set forth by Paul, be- ginning with Gal. v, 19 to 2-1, under the head, " Works of the flesh and fruit of the Spirit." Xow the works of the flesh are mani- fest, which are these, adultery, fornication, uncleanness, lasciviousness, idolatry, witch- craft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, mur- ders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the king- dom of God. But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith. Meekness, temperance: against such there is no law. And they that are Christ's have crucified the riesh with the affections and lusts. Now a converted man, a man in the spirit, may fail to grow, in Avhicli case lie remains a babe, aye, is dwarfed. There is no prettier, sweeter sight in the world than an i babe, but if one remains a babe until twenty or thirty, the feeling is cluing. 'd. There been a wrong. The individual has failed to develop and is not in a normal condition. Then a Christian may become lukewarm or cold. Possibly he is not entirely b slidden, yet there is more of the mind of the flesh in him than of the mind of the spirit. Both these conditions were seen in the church at Corinth. (1 Cor. in, 3): "Th. M>ng you envying, and strife and divisions. ye not carnal and Avalk as men V" (1 Cor. VI, "Brother goes to laAv r Avith brother, and that before the unbelievers." There is sin among you. You have failed to groAV. in. 1: "I could not speak unto you as unto spiritual, but as unto carnal." You act more like unconverted men than like con- verted. Your whole life, tempers, disposi- tions, are out of the way. I have to i'e>d you Avith ' the milk, that is, I must be con- stantly talking of the primary truths of the Gospel. Ye are not yet strong and vigor- ous, your mode of life does not conform t; Divine Spirit. The higher spiritual truths 19 ye have not been able to bear, neither are ye yet able to bear. I must, therefore, talk of repentance and reform. In fact, most of this Epistle, until you come to the fifteenth chapter, deals with the pri- mary principles of Christian truth and ethics. But note the same apostle when he addresses a spiritual church. Eph. iv, 11: "He gave some apostles * * * * for the perfect- ing of the saints (Greek, holy) * * * till we all come * * * unto the measure of the stature of the fulness of Christ; that we may be no more children * * * but * * may grow up into Him in all things, which is the head even Christ." Here is the new man, the spiritual man, walking and living in the Spirit. Turn to Phil, ill, 18: He has been talking of the resurrection, this he had not attained, and was not in this sense made perfect. Now hear him : This one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus. Y. 15: Let us, therefore, as many as be perfect, be thus minded. Phil. I, 9: And this I pray, that your love may abound more and more * * that ye may be without offense till the day of Christ; being rilled with the fruits of righteousness. Fletcher, in a passage of great beauty, has 20 said: " Christian perfection is a spiritual con- stellation made up of these gracious stars, perfect repentance, perfect faith, perfect hu- mility, perfect meekness, perfect self-denial, perfect resignation, and above all, perfect love for our invisible God." Faith is an essential element of Christian character. But there is for each Christian a perfection of faith, which not only excludes all doubt of our acceptance this we must have at conversion but also excludes all wavering in regard to the promises of God. Hence James (n, 22) speaks of "faith made perfect," and the author of the Epistle to the Hebrews of "the full assurance faith." Charles Wesley sang: Faith, mighty faith, the promise sees, And looks to that alone; Laughs at impossibilities, And cries, " It shall be done." This is a good definition of the faith which brings the highest , blessings of God to the soul. Patience is a fruit of the spirit. But James (l, 4) commands us to let patience hfivf: her perfect work. There is a perfection of patience which excludes all iretfulness or peevishness of thought or word. " Sweet Patience, come, Bidding my weary heart submit To bear whate'cr God secth fit." 21 In his Epistle to the Colossian Church (l, 11) Paul prays that they "might be strengthened with all might, according to His glorious power unto all patience." Humility is another fruit of the spirit. There is a perfection of humility which ex- cludes all pride and its kindred vices. "Be clothed with humility." (IPet. V,5). Pride is a creature of the heart and manifests itself in many different ways. Humility opposes it in every form. Mr. \Vesley especially cau- tious prof essors of Christian perfection against spiritual pride. James iv, 6: God resisteth the proud, but giveth grace to the humble. Love is shed abroad in the heart at the hour of conversion. There is a perfection of love both toward God and my fellow-men. Such a love toward my fellow-men that all fault- finding, complaining and carping criticism are excluded. It is without dissimulation, it esteems others better than itself. As already stated, godward it absorbs the whole united man. All fear is gone because perfect love casteth out fear. Anger and revenge are excluded. They cannot abide with this ! Again let Charles Wesley speak: " Fear and sin and grief expire, .; Cast out by perfect love." " Love is the highest gift of God, humble, . le, patient love. All visions, revelat; man is. whatever, are little tlii compared to love. The heaven of heaven is nothing higher in religion; there is in eftect nothing else. If you look ay thing but mere love, you are looking if the mark." "Christian perfection is gentleness without any touch of nng the moment we provoked. Love to (iod (without tin- ! love to the creature, but in and for (Sod). excluding all pride. Love to man excluding all envy, all jealousy and rash judgment, 8 whole soul invariably i." It is Christ's likeness. Herein is our love made p< in this world. "It ;iin, ".freedom from evil desires and purii -id self-will." May we indeed have all unbe'iipf, and wrath, and and impatience, and pride, and fretf ulness, driven from our . 1 .hio. I. 7: "The blood of J^sus Christ his !1 si;i.'' This state i It ought to be the normal condition of < child of Cod. Urethren, be no more chil<' but be men in Christ. What i: fulness and power does this bequeath! X"d grants to us the spirit of wis- dom and revelation in the knowledge of Him. The eyes of our understanding are enlight- ened. ( Eph. i, 18 ). A rapid and. limitless growth is presented to the mature Christian. He rejoices evermore, prays witho: 1 in everything gives thanks. At this hour, he comprehends the force of the Apostle's language, "When I am weak then am I stivi Thus, while there is a time when each Christian may l>ecome a man in Christ, or ex- perience perfect love, there is ever thereafter a growth and advancement. As this is a work of grace, a work of Divine power, we need not want until old age or death. It is for us now. " Be it to thee according to thy faith." The command is most emphati- cally now. while the broad declaration is the blood of Jesus Christ his Son cleanseth from all sin. Brethren, with a faith that makes the promises of God our own and implicitly relies 011 Him alone, a love that casts out ything opposed to it, and cleaves to God with every power of our united manhood; 295607' 24 with ever power consecrated, with time, tal- ents, family, reputation, all given np to God, the church would go forth as the "morning, fair as the moon, clear as the snn, and terrible ns an army with hauliers." Let us a\vay with technical frivolities, which only minister to strife, and let us seek the thing itself. What we want is an unemasculated Gospel. Christ in all his offices, the atonement in all its provisions is to be preached.. Col. I, 28: "Whom we preach, warning every man, and teaching every man in all wisdom, that w r e may present every man perfect in Jesus Christ." Eph. in, 20: " Now unto him who is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, unto Him be glory in the church by Jesus Christ throughout all ages, world without end. Amen." This book is DUE on the last date stamped below MAR 2 3 REC'DMO) MAR 13 1964 550601 616 i