ceived in iniquity, whose understandings are darkened, their wills biassed, their passions strong, their affections corrupt, their appetites inordinate, beings surrounded with evil examples, and temptations as numerous as the objects of their senses, how is it possible that such beings should arrive at perfection? If the great apostle himself was so conscious of his mortal infirmities, as to fear lest when he had preached to others he should himself be a cast-away, it is inconceivable that he should require of those he preached to, a super-human degree of virtue, and exemption from possibility of sin. For if human life be, as represented in scripture, a state of trial and probation in every stage of it, it is impossible it can be a state of absolute security. To presume that we have won the race, before our race is finished, is the most likely means of losing it through negligence or presumption. As long as we are in a state of mortality, we are in a state of danger, and consequently whatever measure of his grace it may please God to grant us, it is our interest and duty to pray for the continuance and the increase of it; since they only only who" persevere unto the end shall be saved."

Let us examine then in the sense of scripture the meaning of the apostle's phrase, “Be perfect."

The word in the original may be paraphrastically rendered, "Regulate whatever is amiss among you, endeavour to bring about a thorough reformation." The design of this and other passages of the new testament, urging Christians to perfection, is to engage them to labour after as high attainments in piety as they can, and to be still, in the language of St. Peter, "growing in grace, and in the knowledge of our Lord and Saviour Jesus Christ." For without a competent understanding of the gospel doctrines, our endeavours "to walk worthy of the Lord to all pleasing," must prove abortive. The first duty of the Christian, is to be advancing in his knowledge of God's revealed will, by reading and meditating the holy scriptures, the only oracles containing the method he has appointed us to pursue to obtain our salvation, and by which standard all the doctrines and instructions of men are to be tried and examined. Though, as auxiliaries in this study, such pious books are to be recommended as facilitate the understanding of the scriptural doctrines, I would exhort you, my brethren, finally to rest your faith in nothing short of the word of God. For as those writings were dictated by his holy spirit for the instruction of his church, so may every pious Christian hope, if he implore of God

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to enlighten his understanding, and if he read them with a sincere desire of learning his duty, that he will be led to the knowledge of every truth necessary to salvation. The experience of the best men attests the record of scripture, that in many things we all offend," and that we are unable in this mortal state to yield an unsinning obedience to the commands of God. It has pleased the Most Merciful, therefore, in the covenant of his grace, to accept of our sincere endeavours, instead of an exact performance of his will. But we then only act sincerely, when we do the utmost that it is in our power to do: and therefore that act of obedience which is the utmost a Christian of meaner attainments can perform, is no proof of the sincerity of one of higher attainments; since the first exerted his utmost strength, but not the latter. This is a truth that falls under the experience of those who are in the commencement of a religious life, and more especially if they have indulged themselves formerly in any habits of vice. It is with the utmost difficulty they withstand a temptation to any of their former sins, and with the most painful exertion they perform an act of virtue or devotion to which they had been before unaccustomed. But the strength of the same temptations still decreases as they

advance in the path of duty; and those good actions by degrees become easy to them, which at first they had not resolution to attempt. Nor is there any doubt that the continuance of the same pious meditations, the same diligence, the same vigilance and fervency of prayer, that are usually employed at the first entrance on a holy life, would enable them still to make further progress; that their propensities to evil would daily grow weaker and weaker, and their good habits more and more confirmed; whilst at the same time their increase in christian knowledge would assist them more clearly to discern the path of their duty, and more powerfully enforce on their minds those considerations that would animate them to proceed in it. "Be ye perfect," then, my brethren, in the sense of the apostle; be ye advancing in the road of christian edification; be your present attainments what they may, rest not in them, nor listen to the suggestions of corrupt nature, that you are religious enough already. Let not the work stand still, the work of repentance, which you must finish before the night cometh when no man can work. For if you are not going forwards you will assuredly go backwards in religion. If you are not growing in grace and christian knowledge, you will grow in worldly-mindedness, and

disinclination for the duties of prayer and praise, and the services of the sanctuary, and in the neglect of all the things that belong to your peace, until they are hidden from your eyes in death. Arise then, my brethren, and be doing; and may the Lord be with you in the visitations of his renewing spirit, enabling you to go from strength to strength, from one degree of holiness to another, until you "make your calling and election sure." The apostle next exhorts his flock to "be of good comfort." Christianity is the religion of comfort. "Come unto me all ye that are weary and heavy laden," is the merciful invitation of its founder to all the afflicted and distressed in mind, body, or estate. "In the world ye shall have tribulation; but be of good cheer, I have overcome the world." But these words of comfort are spoken to such only as cordially embrace the truth as it is in Jesus, and are sincere believers in the promises of the gospel. They have no part or lot in these divine consolations, who have not acquainted themselves with God, and therefore look not up to him in their trials and troubles, but seek relief from worldly sources, those "broken cisterns that can hold no water." As they never seek, they never taste the fountain of living waters: the world in which they put their trust is