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ness here, will annihilate all evidence that heaven itself is a state of perfect and perpetual purity.

An objection, deserving a passing notice, is sometimes brought to the view of the new covenant here given. This covenant, it is said, is applicable to the Jews only. To this position I reply,

1st. That to the converted Jew, at least, entire sanctification is undeniably attainable. Why deny it to other Christians?

2d. Christ is the mediator of the new covenant. Does he, as mediator, sustain one relation to the Jewish, and another to the Gentile Christian? Has he not "broken down the wall of partition between them," and made both one?

3d. In Eph. iii. 6, and elsewhere, we learn that the Gentiles have become "fellow heirs," and "of the same body," and partakers of the same promise with the Jews.

4th. The promise, from Thessalonians, above cited, is expressly addressed to all Christians, without discrimination.

III. I infer, that a state of perfect holiness is attainable in this life, from the commands of Scripture, addressed to Christians under the new covenant. I refer here not merely to the fact, that perfect holiness is required of Christians, but to the

manner and circumstances in which these commands are given. A general sends to a subordinate officer, a despatch containing several distinct and specific requisitions. The officer selects one of these requisitions, given in the same manner and circumstances as all the rest, and affirms, that his commander never expected obedience to this command, and that it would be criminal to suppose he did. What would be thought of such a conclusion? In the light of this illustration let us first contemplate the command of Christ, Matt. v. 48, "Be ye therefore perfect, even as your Father in heaven is perfect." To every other precept found in this discourse, all admit that obedience is not only required, but expected. On what authority, I ask, is this one precept selected from the midst of such requisitions, as the solitary command to which obedience is not expected,—a command clothed in similar language, given at the same time, and under the same circumstances as all the others among which it is found? Again, 2 Cor. xiii. 11, “Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you." Why except the first of these precepts, and maintain that obedience to all the rest is expected? How could the expectations of the Spirit be more clearly indicated, respecting the precept, "be perfect,"

than by clustering it, in this manner, with other precepts, in respect to which we know that such expectations exist? 2 Cor. vii. 1, "Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God."-Who would dare affirm to the Christian that what he is here exhorted and commanded to do, he never can nor will do; and that it is heresy for him to expect it? 1 Timothy vi. 13, 14, "I give thee charge in the sight of God, who quickeneth all things, and before Jesus Christ, who, before Pontius Pilate, witnessed a good confession, that thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ." The command here referred to, as any one will see, who will read the context, includes every thing required of Christians. Let us suppose that Timothy had answered this epistle, informing Paul that he had read his charge with solemn interest, and that, by the grace of God, he expected to keep it. What should we think, if, in Paul's second epistle, such a rejoinder as this were found? "Timothy, your letter to me has filled me with amazement and sorrow of heart. You have become a wild fanatic-a Perfectionist. How could you have misunderstood me so much, as to suppose, that I ever dreamed, that you would

expect to keep that awful charge?" Why should we be shocked at such a reply? Simply because we cannot believe that such a charge could be dictated by the Spirit of God, not only in the absence of all expectation that it would be kept, but with the intention of impressing the subject with the opposite belief.

IV. As a fourth argument in favor of the attainableness of entire sanctification in this life, we will now consider the prayer, dictated by our Saviour to his disciples, together with the one put up by him, in behalf of the Church, on the evening preceding his crucifixion. Who can believe that Christ has dictated a standing petition for the Church, which he requires her to believe that it is not for the glory of God to answer? Matt. vi. 10. "Thy will be done on earth as it is in heaven." That this is a prayer for perfection in holiness, none, I presume, will deny. From the fact that Christ dictated this petition, I infer, 1st. That the object of this petition is agreeable to the will of God, and consequently that when the Church puts up the petition in faith, she will be heard, and will have the petition which she desired of Him. 2d. That in the petition we have the pledge of Christ that it shall be granted when asked in faith;

just as the petition, "Thy kingdom come,' tains a pledge that that kingdom shall come.

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Again, John xvii. 20-23, "Neither pray 1 for these alone, but for them also which shall believe on me through their word; that they all may be one; as thou Father art in me, and I in thee, that they also may be one in us: that the world believe that thou hast sent me. 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."

On this passage I remark, 1st. That the union. here prayed for is a union of perfect love. "As thou, Father, art in me and I in thee." In other words, perfection in holiness is the object of this prayer. 2d. The salvation of the world is declared to be suspended upon the existence of this love among believers. "That the world may

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believe and know that thou hast sent me." sequently, we must admit that this love and consequent union will exist among believers, or maintain, 1st. That Christ at that solemn hour prayed for that which he requires us to believe, that it is not for the glory of God to bestow upon his children. 2d. That the world are never to believe in Christ. Christian, ponder this prayer, and then ask yourself

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