In the year 1641, Mr. Endicot was | opposed with unshaken perseverance. To any attempts to change the order. of the churches, or introduce any relaxation of discipline; to any proposal to change the fundamental laws of the colony or reduce the tone of public morals, he gave no indulgence. His course was fixed when he first took the charge of the infant settlement, and he pursued it with undaunted step till the end of his days. His persevering resolution, in the important stations which he held, for thirty-seven years, had a powerful tendency to cement those admirable institutions which were devised by him and his great compatriots, of which their posterity now enjoy the inestimable benefits.

elected deputy governor of the colony. He held the same office for the two following years. In 1644, he was chosen governor, Mr. Winthrop being the deputy. At the death of the venerable Gov. Winthrop, in 1649, Mr. Endicot was chosen governor, and was re-elected to the same office evey year, except one, till his death in 1665. He was governor of the colony for sixteen years; a longer term than that office has been held by any other man. He also held the office of commander in chief of the militia, and Commissioner of the United Colonies. In 1636, he commanded an important expedition against the Pequod Indians. I am inclined to believe that no man Mr. Endicot had a very great desire has ever lived in Massachusetts who to see a Christian church in an entire has held such a number of important conformity to the gospel standard.— offices, for so long a period, with such He appears to have had no prepos a degree of popularity, as Mr. Endi- session for any particular church cot. In the latter part of his life there order, but such as the gospel furnishwere attempts by the British court toes. And he believed the principles remove him from the chair of govern- of the New-England churches to be ment. Few men could be found more conformable to that system, than whose sentiments and characters were any other that he had known. more averse to the arbitrary principles though convinced that, by the purest and the dissolute gaiety of the court of zeal and the utmost exertions, this obCharles II. than Mr. Endicot. Their ject could never be entirely realized wish that he might be removed from in the present imperfect state of the the chief magistracy, was duly signifi-church, he felt it to be the duty of all ed to the colony. These efforts, how-Christians to labor for the greatest apever, were unsuccessful; the attach-proximation to the perfect rule, ment and confidence of the people, As a Christian, Mr. Endicot was which he had long possessed, continu- faithful and eminently laborious in the ed to increase to the end of his life.- service of his Lord. The honor of his For some of the latter years of his life name, and the interests of the Church, he lived in Boston, where he died, were objects, at all times, nearest his greatly lamented, in March, 1665. heart; to the advancement of which his life and labors were eminently devoted. His natural ardor sometimes led him into indiscretions, but those who best knew him, knew that his zeal was a zeal for the Redeemer. He is justly considered the founder of that noble commonwealth; and though the talents and virtues of Winthrop were necessary to complete the fabric, the first stones were laid by the faithful, indefatigable Endicot.

As a Magistrate, Mr. Endicot was upright and inflexible. Against vice, and all innovations, inconsistent with the principles of the colony, he was resolute and severe. In all popular commotions he was independent and undaunted. He never lost sight of the great object for which the colony was planted; the advancement of the pure religion of Christ Jesus. Every deviation from original principles, every change or relaxation, which he judged inconsistent with the great object, he

[To be continued.]

And

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For the Utica Christian Magazine.
ON PRAYING FOR PERFECTION.

Concluded from Page 95. QUESTION-Is it the duty of Christians to pray for immediate perfection in holiness? ANSWER-It is not.

To this doctrine there are several plausible objections, which we shall briefly notice,

1st. Christians are commanded to be perfectly holy, immediately, therefore, they ought to pray that this may now, be their character.

state of Christians, in this world, is also irrevocably determined by the Divine purpose, and therefore we ought not to pray for their immediate perfection in holiness.

It is said, as an objection to the doctrine we advocate, that if we possess any degree of holiness, we cannot but desire it to perfection, and consequently we shall pray for it: we shall desire and pray for it, immediately.

It is readily granted that the least degree of holiness will lead us to desire it, in perfection; nothing short of That Christians are commanded to this will ever satisfy our desires: but, be perfectly holy, immediately, is ad- that we shall, of course, desire and pray mitted; but, if this proves that they that this perfection may be granted us ought to pray that God would bring immediately, does not necessarily fol them into this state, immediately; it low. However desirable this perfecequally proves that it is their duty to tion may be, in itself, there may be sufpray that the whole human race, that ficient reasons for not desiring that it all the infernal spirits, and all the sin- should, immediately, take place.ners in creation, may become immedi-These reasons have been assigned in ately and perfectly holy. None will the preceding arguments. deny that God requires perfect holi- It is, also, objected to the doctrine ness of all rational creatures, every under consideration, that, if this be moment of their existence, whatever true, it must be our duty to pray that be their character or their condition. we may be but partially sanctified, in If the command to be perfectly holy, this life; or, which is the same thing, as it respects ourselves, makes it our that we may live in some sin: but, this duty to pray that this may, now, be- would be impious; no person can come our character; the same com-make such a prayer, with holy desires. mand, as it respects all other sinners, In reply, we observe, that sin is not will make it our duty to pray that this to be the object of our petitions, but of may, now, become their character.-our detestation. We are to offer up If there be any weight in this argument, no other desires, in prayer, than those it proves, that it is the duty of Chris-which accord with the Divine com tians to pray that not only themselves mands; we are to petition for no other and their fellow Christians, but that all things than those, which it is our duty the sinners on earth and all the sinners to desire, and which we may lawfully in the universe may be made immedi-possess Every thing, which does not ately and perfectly holy. The argu-accord with the letter and spirit of the ment applies, in the same manner, and Divine requirements, we must loathe, with equal force, in the one case, as detest and avoid; we must be labori: in the other. But, no one will believe ous and persevering in our exertions this to be his duty. The argument, into be freed from sin; must oppose it support of this objection, then, proves in every shape; must strive to suppress too much; it is, of course, fallacious, and to eradicate it in every form and and proves nothing. degree; we must labor to be wholly Should it be said that the state of in-freed from its dominion, and must be fernal spirits is irrevocably determined by the Divine purpose, and therefore, we ought not to pray for their deliverance; we reply, the imperfect

zealous and constant in the duty of prayer, and in the use of all other appointed means, for this purpose.-Without this, we cannot exercise a

Christian spirit; and can have no rational hope that we belong to the family of Christ.

for the Jews, at a certain time, because God had revealed his determination to destroy them. (Jer. vii. 15, 16.) Daniel, having discovered, in the prophecies, that the set time of Judah's deliv

It is the distinguishing character of all true Christians, that they "hunger and thirst after righteousness;" are ne-erance from captivity was near at hand, ver satisfied with present attainments; but, "forgetting the things that are behind, and reaching forth unto those things that are before, they press toward the mark," of absolute sinlessing the future prosperity and glory of perfection, and can never rest till they obtain it.

was greatly encouraged and animated, by this consideration, in praying for that event. (Daniel ix. 2. and onward.) The prophecies and promises respect

the church; or, in other words, the revealed purposes of God respecting this If there be any, who are not of this event, afford a powerful inducement to character, let them remember that Christians, to pray with fervency, and they have no inheritance with the peo-to go on with courage, in the use of ple of God. But, this does not imply means, for its accomplishment. It is that they ever will obtain an entire the revealed purpose of God that those freedom from sin, or become perfect-who have committed the unpardonaly holy, in this world. Neither does ble sin, and that those who are now in it imply that they have any expecta- the infernal regions, should never retion of this, or that they would, on the ceive forgiveness, and this is the only whole, desire it. The greatest exer- conceivable reason why we are not tions to be freed from sin and to in-permitted to pray for them. In short, crease in holiness, are perfectly con-all the purposes of God, that are made sistent with a belief that we shall never known to us, are designed to have some attain to absolute sinless perfection in influence respecting our duty. By the this life; and that to arrive at such a commands, which God hath given us, state, in this world, would not, all we are taught the nature of those dethings considered, be a desirable event; sires which we are to offer up to Him, and therefore it would not be the ob- in prayer; and, by his revealed purject of their desire and choice. Hence, poses, we are taught to limit the obit by no means follows from this doc-jects of these desires and petitions.— trine, that we ought to desire and pray By the former our desires and petitions that we may live in sin; neither does are qualified, and by the latter they it follow that we ought not to abhor are limited. sin, as the greatest and worst of evils, and to use all the means in our power to be wholly delivered from its dominion.

It is further objected to the doctrine, we advocate, that the purposes of God are not to be taken for the rule of our conduct; they are the rule of his own conduct, but his commands are the rule of ours.

It is readily admitted that the secret purposes of God are not to be the rule of our conduct, for we know not what they are: but that God's revealed purposes are to have no influence upon our conduct, and may not in certain cases determine our duty, is not true. Jeremiah was commanded not to pray

It is further objected to the above arguments, that they are inconsistent, and destroy themselves: we plead, it in said, for perfect submission to the Divine will, and yet hold that it is not our duty to pray for perfection.

Our answer is, that perfect submission, and perfect holiness in all its branches, are our reasonable duty;— but it by no means follows, as we have before observed, that it is our duty to pray that we may, immediately, attain to this perfection.

It is also said, that, according to the doctrine we have advanced, we have no right to pray for the salvation of any, but the elect; which is inconsistent with those general forms of prayer,

which we all make, and which the scriptures plainly inculcate.

no duty be performed without a mixture of imperfection. Such is the haTo this we reply, 1st, That it is our bitual character of all true christians. duty to desire and to pray for the tem- But the apostle adds in his petition, poral and eternal welfare of all our fel" that they may be preserved blamelow men, unless it be the revealed pur-less, until the coming of our Lord Jepose of God that they will not be sav-sus Christ." The word blameless, aled. There is no such purpose respect-though it literally signifies entire freeing any individual now existing upon dom from sin, is sometimes used in earth, that he shall not be saved; un- a more lax sense, signifying, merely, less it be some one, who is known to an habitual course of eminent piety, have committed the unpardonable sin. such as is exemplified in the lives of Therefore, it is our duty to desire and the most distinguished christians. to pray for the salvation of all, who are now living in the world; and the same may be said of all future generations. 2dly. The prayers, that are referred to in the objection, are of a general na-blameless." (Luke i. 6.) In Titus, i. 7. ture, and may with propriety be made without including every individual.— And, 3dly, They are offered up, as all acceptable prayer must be, with submission to the Divine will. Such prayers are, therefore, by no means inconsistent with the principle, that we have no right to pray for any event, which is inconsistent with the revealed or known purposes of God.

It is written of Zachariah and Elizabeth, that they were " both righteous before God, walking in all the commandments and ordinances of the Lord

this is made the requisite qualification for a Bishop, that he be blameless: and in 1 Titus iii. 10. this is also made a requisite qualification for a Deacon.That the word blameless, in these passages, signifies not sinless perfection, but only such an habitual rectitude of character, as exemplary christians usually possess, is evident. And that this must be its meaning, in the text under Once more. It is objected to the consideration, appears from the last doctrine we have endeavored to estab-clause, "Faithful is he that hath called lish, that it is inconsistent with several passages of scripture. The words of St. Paul in 1 Thess. v. 23, are perhaps the most plausible. "The very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is he that hath called you, who also will do it."

you, who also will do it." Here the apostle assures them, that if they were true christians, as he supposes them to be, they should actually receive all the blessings that are expressed in his petition; and then appeals to the faithfulness of God, as the ground of this assurance. Hence it is plain, that no greater perfection is expressed in this petition, than that which eminent chrisBy the word "wholly," in this pas-tians may, actually attain to in this sage, the apostle evidently meant, the world; which must be short of sinless man, in all his parts, as consisting of an immortal soul, an animal life, and a Another passage, which is thought mortal body; for thus it is explained to be inconsistent with the doctrine, in the next clause. The petition is, we have advocated, is in Heb. xiii. 20, that the whole man, with all his facul- 21. Now the God of peace make you ties of soul and body, might be conse-perfect in every good work to do his crated to the service of God; that no will, working in you that which is well member or faculty should be under the pleasing in his sight." It is said that dominion of sin. But this by no the apostle in this passage, prays for means, implies a state of sinless per- the sinless perfection of his brethren, fection. All our faculties may be em-in this life. The only evidence of this ployed in the service of God, and yet is derived from the word perfect; but,

perfection.

this we know is often used, by the in- tion must me made, with submission spired writers, in a restricted sense, to the divine will: desiring that the as synonymous with just, righteous things contained in it, may take place and upright, meaning nothing more only so far as they may be consistent than such an habitual rectitude of with the purposes of God. But no pecharacter, as is common to all be- titions which are offered in this manlievers. "Noah is called a just manner, can be at all inconsistent with the and perfect in his generation." And doctrine which we have endeavored to Job is said to be " a perfect and up- establish. right man." Of believers, in general, the Psalmist declares, “Mark the perfect man and behold the upright, for the end of that man is peace."

To conclude, we observe that no texts which express merely our duty to be sinlessly perfect, in this life, will disprove the doctrine under consideration.

It is admitted that this is our duty, and it has been shewn, that this consideration is not inconsistent with the doctrine we have endeavored to support.

Neither are those texts, which express merely desires for perfection, any evidence against this doctrine; for we have shown that such desires are en tirely consistent with it.

But, if we admit that the word perfect, in the above passage, is taken in its widest extent, signifying absolute sinless perfection, it will not be inconsistent with the doctrine, we have been considering. The apostle does not specify the time, when he designed this petition to be granted. We may reasonably suppose, that it was the object of his petition, not that they should be perfectly sanctified, at that instant, but, that God would carry on the work of sanctification in their hearts, according to his promise; would cause them to grow in knowledge and grace, till they should, even-christians are imperfect in this life, tually arrive to sinless perfection. But, this by no means implies that they would ever arrive at this state, in the present world, or that any such desire is contained in the apostle's petition.

The last objection we shall notice, is contained in this expression of our Lord's Prayer: "Thy will be done on earth, as it is done in Heaven."

Neither are petitions for such traits of character, as christians actually possess, in this world, any evidence against the doctrine we advocate; for as all

these will not be petitions for absolute perfection. And we may also observe, that petitions for absolute perfection, afford no evidence against this doctrine, unless they be expressly limited to this life. It is doubtless our duty to pray for perfect holiness, and to pray in faith, relying upon the fulfilment of the promises which God hath made to his people; "I will never leave thee This passage has often, if not gener-nor forsake thee;" "my grace shall ally been understood to signify the pur- be sufficient for thee, and my strength poses of God. If this be the true and on- shall be made perfect in weakness.". ly meaning, it can evidently be no ob-"The righteous shall hold on his way, jection to the doctrine under consider- and he that hath clean hands, shall ation. And if it signify the divine com- grow stronger and stronger." "They mands, it will afford no real objection that wait upon the Lord, shall renew against this doctrine. For, 1st. It is a their strength; they shall mount up general expression, similar to those with wings as eagles; they shall run which have been noticed, respecting and not be weary, they shall walk and general prayers. 2ndly. It may refer not faint." Relying upon these proto the days of the Millennium; when mises, we may confidently pray that the worship of God will extend over God would "establish us and keep us the whole earth, as it now does through- from evil;" that he would cause us to out all heaven,-and 3dly, This peti-"increase and abound in love toward