And if you would have the fullness of joy, even the joy of an uttermost salvation, the peace that passeth understanding, the fellowship with the Father and with His son, Jesus Christ, the sealing and anointing of the Spirit, the white stone and the new name, the abiding presence of the indwelling Comforter, then pray that the very God of Peace may here and now sanctify you wholly. Amen. CHAPTER II. ENTIRE SANCTIFICATION OBTAINABLE. This would seem to follow as a necessary corollary from what has been said in the preceding chapter. If entire sanctification has been proved to be not a matter of option but a matter of necessity; if we cannot attain to the highest results in Christian privilege, nor in Christian enjoyment, nor in Christian service without this blessed experience, and if, at the end, we cannot be admitted into the celestial city unless we possess it, surely we cannot doubt for a moment that our gracious Heavenly Father has provided a way by which this indispensable requisite both for time and for eternity may be received. But before discussing this proposition in detail let us have a clear understanding of what is meant by entire sanctification, and, as a preliminary, let us study a few simple theological definitions. In the first place, my reader will have no difficulty in believing that I fully accept the Arminian doctrine of the universality of the atonement. The sacrifice of Christ is sufficient for the salvation of all mankind, and its benefits are offered to all. "He tasted death for every man." But it does not follow that all men will be saved, and this for the reason that the atonement is not unconditional but conditional. It is offered to all, and all are invited and entreated to accept it. But it is available only in the case of those who believe. "He that believeth shall be saved, and he that believeth not shall be condemned." A universal atonement, therefore, does not by any means imply a universal salvation. Redemption is a term of broad and varied application. It is either general or special. In one sense it is as broad as atonement. Atonement is for sin; redemption is from sin and from all the sad results of sin. In its more special meaning it is applicable only to those who accept the atonement. For these it implies release from the bondage of the will under the law of sin and death, or justification and regeneration. It brings also release from the power and existence of depravity or entire sanctification. It promises, in the future, the complete glorification of the saints in body, soul and spirit at God's right hand, and the deliverance of the creation itself from the "bondage of corruption into the liberty of the glory of the children of God."