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notwithstanding it is acknowledged to be "a transgression of the perfect law," and "would expose to eternal damnation, were it not for the blood of atonement.” Here, if I mistake not, is the prototype of all the jargon, and confusion of modern preachers on this subject If any man can harmonize these inconsistencies and contradictions he has, I contess, more theological acumen than the writer. He can try it if he choose; but we turn to a more sure word of prophecy.

The simple question now before us is this: Do any saints ever attain perfection in this life? By perfection I mean perfect holiness; by perfect holiness I mean, a perfect conformity of the heart and conduct to the revealed law of God. This implies the keeping all the commandments of God at all times, without the least breach of them, in disposition, inclination, thought, affection, word, or conversation. Perfectholiness consists in having the heart wholly possest by the lore of God, without the mixture of any inferior or baser passion. It implies that the subject of it be free from "each evil working of the heart, each depraved cogitation of the mind, each embryo purpose of wickedness, each malignant feeling, each rising of impatience, each fretfal act of repining against the course of God's providence, each want of cheerful acquiescence in his purposes, each defect even of love to bim as our maker and benefactor.' This you may call Christian Perfeetion. But to free the subject from all ambiguity, I prefer to call it perfect Holiness. Now that any mere man, since the fall, did ever attain to this perfection in this life, I do not believe. Adam, before the fall, was able to keep perfectly all God's commandments; but no mere man since the fall was ever able to do it. 'The Lord Jesus Christ was both able, and also did perfectly keep the commandments of God; but he was more than mere man, being both God and man in one person. The saints hereafter in heaven, being made perfect themselves, shall be enabled perfectly to obey God in all that he shall require of them. But that saints on earth, do not attain to this per. fection, we firmly believe, for the following reasons:

1. Because the best of saints, in this life, are but partially renewed; that is, are not entirely freed from “the old man," the remains of flesh and corruption, which rebel and war against the spirit, and the new man" within. Gal. v. 17. They are not freed from every thing mentioned in the above definition of perfect holiness; which we presume, will not be controverted.

2. Because the scripture testimony is express and pointed in support of our position. "For there is not a just man upon earth that doeth good, and sinneth nol." Eccl. vii. 20. “For there is no man that sira neth not." 1. Kings viii. 46. "If we say that we have no sin, we deceive ourselves, and the truth is not in us." I. John i. & "If I say, I am perfect, it shall prove me perverse." Job ix. 20. “I have seen an end of all perfection.Ps. cxix. 96.

3. Because the scriptures record the sins of the most holy mea that ever lived: instance the dissimulation of both Abraham, and Isaac, respecting their wives; (Gen. XX. 2: xxvi. 7.) Jacob's lie to his father; (Gen, xxvii. 24.) Moses's unadvised speech. Ps. cvi. 33. Instance also, Noah's drunkenness; Lot's incest; David's murder and adultery, the impatience of Job and Jeremiah, in cursing their birthday; Peter's denial of his master with cursing and swearing, and his dissimulation afterwards, before the Jews; the contention of Paul and Barnabas. From such instances as these, of persons who were filled with the Holy Onost, and endued with such a great measure of grace, not excelled by any we read of in the scriptures, or any history, we may safely conclude, that if they were not perfect, without sin, (for gurely their aberrations were not mistakes merely) then no saints, in this life, have ever attained to a state of sinless perfection, or perfect holiness.

What then, it may be enquired, is that perfection spoken of, concerning, and ascribed to the saints in the scipture? I answer, it is not to be understood of absolute perfection and freedom from all sing for the reasons already given, which prove the contrary. But it is to be understood of sincerity, and uprightness of intention, motive, and conduct So the word perfect, is often rendered sincere, upright, in the marginal reading. And no more is to be understood than what is generally termed, by good writers, an evangelical perfection; or, at furthest, a comparative perfection: thus God testifieth of Job, there is none like kim in the earth, a perfect man; that is: none 80 perfect as he is--none like him, a perfect and upright man. His perfection consisted in his uprightness and sincerity. And it was no more than this that Hezekiah plead before God when he said, “Remember I have walked before thee in truth, and with a perfect heart.” For the scripture, as we have seen, notes the sin of both these mon afterwards; so that it is clearly evident they were not absolutely perfect, The Apostle Paul asserts, in Phil, iii. 15, that himself and other Christians were perfest: yet he had before, in v. 12, 13, acknowledged that he was not perfect. In this there is no contradiction, if we refer to the distinction just made; understanding the perfection which he had attained, and of which he speaks, in v. 15, to be no more than evangelical perfection; and that which he had not attained, in v. 12. to be understood of absolute perfection; to which no saints do attain in this life, and to which if any do pretend, it is owing to their igno

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rance of themselves, of God and of the spirituality and extent of his law, by which is the knowledge of sin.

Curiosity, if nothing else, would prompt us to hear how one of our modern, loose declaimers on perfection, would preach from this text; "If thou wilt be perfect, go and sell that thou hast, and gire in the poor.” Matt. xix. 21. This item, in their perfection creed, I have never heard them touch; no, not even quote, much less adopt themselves, or inculcate upon others. A pretty tough requisition. perhaps, for some of our modern perfectionists who through ignorance, infirmity, or mistake, can quote more scripture, than they can understand.

CLELIND.

SPECIMEN OF WELCH PREACHTG, At a meeting of ministers at Bristol, the Rev. Mr.-invited several of his brethren to sup with him. Among them was the minister officiating at the Welch meeting house in that city-he was an entire stranger to all the company, and silently attentive to the general conversation of his brethren. The subject on which they were discoursing was the different strains of public preaching.

When several had given their opinion, and had mentioned some individuals as good preachers, and such as were models as to style of composition, &c. Mr.-turned to the Welch stranger and solicited his opinion. He said he felt it a privilege to be silent when such men were discoursing, but that he felt it a duty to comply with their request.-"But,” said he, "if I must give my opinion, I should say that ye have no good preachers in England. A welchman would set fire to the world while you were lighting your match." The whole 'company requested the good man to give them some specimen of the style and manner of preaching in Wales. "Specimen," said he, “I cannot give you; if John Elias were here, he would give you a specimen indeed. I cannot do justice to the Welch language? Your poor meagre language would spoil it? It is not capable of expressing those ideas which a Welchman can conceive?-I cannot give you a specimen in English without spoiling it.”—The interest of the company was increased, and nothing would do but something of a specimen. “Well,” said the Welchman, "if you must have a piece, I must try; but I don't know what to give you-I recollect a piece of Christmas Evans. He was preaching on the depravity of man by sin--of his recovery by the death of Christ, and he said: **Brethren, if I were to represent to you in a figure, the condition of man as a sinner, and the means of recovery by the cross of

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Jesus Christ, I should represent it in this way.-Suppose a large grave-yard surrounded by a high wall, with only one entrance, which is by a large iron gate, which is fast bolted.-- Within these walls are thousands and tens of thousands of human beings, of all ages and of all classes, by one epidemic disease bending to the grave the grave yawns to swallow them,-and they must all die. There is no balm to relieve them-no physician there they must perish. This is the condition of man as a sinner-all have sinned, and the soul that sinneth, it must die. While man was in this deplorable state, Mercy, the darling attribute of Deity, came down and stood at the gate, looking at the scene and wept over it, exclaiming, "OK that I might enter- I would bind up their wounds

I would relieve their sorrows—I would save their souls?”– While mercy stood weeping at the gate, an embassy of angels, commissioned from the Court of Heaven to some other world, passing over, paused at the sight--and Heaven forgave that pause and seeing mercy standing there, they cried, “Mercy, mercy, can you not enter? Can you look apon that scene and not pity? Can you pity and not relieve?" Mercy replied, “I can see”-and in her tears she added, "I can pity, but I cannot relieve."-"Why can you not enter?”_"Oh!” said mercy, “Justice has barred the gate against me, and I cannot, must not unbar it." At this moment, Justice himself appeared, as it were to watch the gate. The angels enquired of him, "Why will you not let mercy in?” Justice replied, "My law is broken, and it must be honored. Die they or Justice must!" At this, there appeared a form among the angelic band like unto the Son of God, who addressing himself to Justice, said, “What are thy demands?" Justice replied, "My terms are stern and rigid I must have sickess for their health-I must have ignominy for their honor-I must have death for their life. Without shedding of blood there is no remission." "Justice” said the Son of God, “I accept thy terms. On me be this wrong, and let Mercy enter.” “When," said Justice, “will you perform this promise?” 'The Son of God replied, "Four thousand years hence, upon the hill of Calvary, without the gates of Jerusalem, I will perform it in my owo person.” The deed was prepared, and signed in the presence of the angels of God—Justice was satisfied, and Mercy entered, preaching salvation in the name of Jesus.The deed was committed to the patriarchs, by them to the kings of Israel and the prophets; by them it was preserved till Daniel's see venty weeks were accomplished; then at the appointed time, Jus. tice appeared on the bill of Calvary, and Mercy presented to him the important decil."Where,” said Justice, "is the Son of God?". Mercy answered, “Behold at the bottom of the hill, bearing his own cross;"--and then she departed and stood aloof at the hour of trial. Jesus ascended the hill, while in his train followed his weeping church. Justice immediately presented him with the deed, saying, “This is the day when this bond is to be executed.” When he received it, did he tear it in pieces, and give it to the winds of Heaven? No, He nailed it to His cross, exclaiming, “It is önished.”—Justice called on holy fire to come down and consume the sacrifice. Holy fire descended—it swallowed his humanity—but when it touched his Deity it expired! And there was darkness over the whole Heavens—but, glory to God in the highest-on earth, peace and good will towards men."

“This,” said the Welchman, “this is but a specimen of Christmas Evans."

ENLIGETEN 3D PIETY. An extensive acquaintance with nature and science, combined with Christian principle, always induces profound humility. The man who has made excursions through the most diversified regions of thought, is deeply sensible of the little progress he has attained, and of the vast and unbounded field of Divine science which still remains to be explored. When he considers the immense variety of sublime subjects whịch the Volume of Inspiration exhibits, and of which he has obtained but a very faint and imperfect glimpsemthe comprehensive extent, and the intricate windings of the operations of Providence, & the infinite number of beings over which it extends

the amplitude and magnificence of that glorious universe over which Jehovah presides, and how small a portion of it lies open to his minute inspection --he is humbled in the dust at the view of his own insignificance; he sees himself to be a very babe in knowledge; and, as it were, just emerging from the gloom of ignorance into the first dawnings of light and intelligence. He feels the full force and spirit of the Poet's sentiment

“Much loarning shows how little mortals know." When he considers the comprehensive extent of the Divine law, and its numerous bearings on every part of his conduct, and on all the diversified relations in which he stands to his God, and to his fellow-men; and when he reflects on his multiplied deviations from that eternal rule of rectitude, he is ashamed and confounded in the pregence of the Holy One of Israel; and, on a review of his former pride and self-conceit, is constrained to adopt the language of Agur, and

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