In support of the Arminian doctrine of entire sancti- fication, the following arguments are brought forward:
1. To affirm that it is by the will of God that the Christian lives in sin, and sin lives in the Christian, and that God so orders it for his own glory and the good of men, is monstrous, being neither scriptural, nor good morals, nor good sense.
2. The Word of God nowhere represents death as the hour, or the agent, that shall cleanse the heart, or relieve believers from the necessity of sinning against God.
3. Scripture, reason, and the daily experience of God's children show that holiness is the great need of the Church and of the individual Christian.
4. The mission of Christ is to save his people from their sins, and to save them to the uttermost; and this salvation is set forth as attainable in this life.
5. (iod commands his children to be holy, and prom- ises to help them to be holy, declaring that his rp-ace is sufficient for their spiritual needs, and that he " will not suf- fer them to be tempted above that they are able" to bear.
6. Believers in general are everywhere in the Script- ures said to be holij, sanetijied, purified, saints, new men, new creatures, created anew in righteousness and true holiness ; and whenever any conduct inconsistent with this gracious state is charged upon any of them, it is to warn them of their lapsing from the grace of God, and endangering their souls.
• The great m.ijority of Methodists, however, hold that this depravity is not wliolly removed at conversion, but that its last remains are (usually at leasi) taken away by a subsequent act of grace En.
7. Not a few of God's faithful servants are named and described in the Scripture : Abel as righteous, Enoch as 2ral/cing with God, Job as perfect, Zacharias and Eliza- beth as righteous before God, icalking in all the com- mandments and ordinances of the Lord blameless : and there is not a word in the history to compel us to take this description of them in any other than the exact, literal sense of the language employed.
IV. Literature. — Many books have been published on the subject of entire sanctification and Christian per- fection, but most of them are devotional and practical manuals, rather than theological treatises. The follow- ing discuss the doctrine : Wesley, Plain A ccount of Christian Perfection; Pope, Compendium of Theologg ; Peck (G.), Christian Perfection; Foster, Christian Pu- ritg ; Peck (J. T.), The Central Idea of Christianity ; Boardinan (H. A.), The " Higher -Life''' Doctrine of Sanc- tification; Steele, Love Enthroned ; Fraiddin, .4 Critical Review of Wesleyan Perfection ; Huntington, What is it to he Ilolg'? or the Theorg of Entire Sanctification; Endsley and others, Our Holg Christianity, a series of essays; Crane, IJolin^'ss the Birthright of all God's Chil- dren ; also, article in the Meth. Quar. Bev. Oct. 1878, on Christian Perfection and the Higher Life ; Boardman (W. E.), The Higher Christian Life ; See, The Pest of Faith; Atwater, The Higher Life and Christian Per- fection (article in the Presb. Quar. and Princeton Rev. July, 1877) ; Simpson, Encyclop. of Methodism, s. v. " Perfection, Christian," p. 704. (J. T. C.)
Sanctimoniales, a name given in early times to nuns on account of their profession of sacredness. They are also called Virgines Dei, Virgines Christi, Ancillce Dei, Sorores Ecclesiw, etc. They must not be confound- ed with the ancient deaconesses.
Sanction. See Pragmatic Sanction.
Sanctuary is the occasional rendering, in the A.Y., of two Heb. aud one Greek term. A general term is Hi'lp, kodesh (" sanctuary," Exod. xxx, 13, 24 ; xxxvi, 1, 3, 4, 6; xxxviii, 25,. 26, 27; Lev. iv, C; v, 15; x, 4; xxvii, 3, 25; Numb, iii, 28, 31, 32, 47, 50; iv, 12, 15; vii, 9, 13, 19, 25, 31, 37, 43, 49, 65, 61, 67, 73, 79, 85, 86; viii, 19; xviii, 3, 5, 10; 1 Chron. ix, 29; Psa. xx, 2; Ixiii, 2; Ixviii, 24; Ixxiv, 3; Ixxvii, 13; cxiv, 2; cl, 1; Isa. xliii, 28; Lam. iv, 1; Ezek. xli, 21, 23; xlii, 20; xliv, 27; xlv, 2; Dan. viii, 13, 14; ix, 26; Zeph. iii, 4), which properly means holiness (often so rendered, fre- quently as an attribute, and perhaps to be regarded as a concrete of the sacred edifice), and especially the "holy place" (as very often rendered). The more specific term is ui^pTi, mikdash (invariably rendered "sanctuary," except Amos vii, 13, "chapel," and twice in the plur. " holy place" [Psa. Ixviii, 35 ; Ezek. xxi, 2]), which is from the same root, and signifies the lo- cal shrine. In the New Test, we have the correspond- ing iiyiov ("sanctuary." Heb. viii, 2; ix, 1, 2; xiii, 11; elsewhere "holy place" or "holiest"), which is simply the ncut. of (iytoc, a general term for anything holy. See Hoi.v Placi;; TABiiuxACLK ; Tkmple.
SANCTUARY. In popish times the privilege of sanctuary was common in Scotland. Innes saj's : " In several luiglish churches there was a stone seat beside the altar, where those fieeing to the peace of the Church were held guarded by all its sanctity. One of tliese still remains at Beverley, another at Hexham. To violate the protection of the frilhstol (the seat of peace), or of the f'rtre (the shrine of relics behind the altar), was not, like other offences, to be compensated by a pecun- iary^ penalty: it was bot-leas, beyond compensation. That the Church thus protected fugitives among our- selves we learn from the ancient canons of the Scotican councils, where, among the list of misdeeds against which the Church enjoined excommunication, after the laying of violent hands upon parents and priests, is denounced ' the open taking of thieves out of the protection of the Church.' The most celebrated, and probably the most