other words, it is a ripe, settled and confirmed habit of willing, thinking, speaking and acting according to the evangelical law of Christ. This law, as it contains our Lord's new commandment, is sometimes called the law of love, and sometimes the evangelical law of liberty.

It has been, and still is, my wish to be beneficial to christians of all denominations and persuasions; and for this purpose I have kept myself from meddling in the disputes which have taken place among them, as much as possible. I am a member of the Protestant Episcopal Church; and in that church; I expect to live and die. But as far as I know my own heart, I am a bigot to no particular church, but am equally pleased to see the members of all churches walking as becometh the gospel, and pressing toward the mark of their high calling in Christ Jesus. Now as the doctrine of christian perfection has been matter of great controversy and warm debate in the christian world, it is with reluctance I mention the subject, lest I should seem to depart from that line of conduct, which I have hitherto observed; and thus preju dice some so far that they might not so kindly receive and profit by my labours as otherwise they might. However, as I have

observed, that many disputes arise from mistaking terms, more than from any real difference of sentiment, so I am verily persuaded that this is the case, in the debates about christian perfection. And I am led to think so, from observing, that many pious Calvanists, in their writings, describe and insist on the very same thing, and call it christian holiness, which Armenians call christian perfection

Though

they do not use the same words, yet both of them describe such a proficiency in holiness, which I apprehend might, without any impropriety, be termed, what the apostle calls "Perfecting holiness in the fear of God." It is plain then that the controversy on this point must take its rise from misapprehension of the term. Some when they hear talk of christian perfection, think that the intended meaning is, that a man must be as perfect as God, or as perfect as Christ, or angels in heaven; or as Adam was before the fall, or, at least, as perfect as the Adamic law of innocence required. Now I know not any man that contends for perfection in any of these respects. This would be such an absurdity, that I am surprised, any one could think a man in his senses, can mean any such thing; B B

especially as the advocates for christian perfection have told us over and over, that they mean no such thing. But as the term gospel holiness is liable to no such exceptions, and is equally used and inculcated by one, as well as the other, I have made choice of it; and what I mean by it you have seen already. I come now to treat more fully on it.

Observe we then, that, in the day of conversion, a sinner, "being justified by faith, has peace with God through Jesus Christ our Lord." He is pardoned and accepted in the beloved. But the christian religion was designed to effect not merely a relative, but a real change in all who cordially embrace it. It was intended to purify and refine nature by grace, and to cleanse us from all filthiness of the flesh and spirit, that we might perfect holiness in the fear of God. This great work is begun in conversion: for at that time the love of God is shed abroad in the heart by the holy ghost; the man is born again; all the principles of a new and divine life are infused, and all the seeds of grace and virtue are implanted. But he being as yet only a babe in Christ; and these principles and graces exceedingly feeble and weak, their growth and improvement must be the work and

employment of all his future christian life. So when a child is born into the world, he has all the powers of human nature, though at that time they are in their infancy and weakness; but by proper nourishment and exercise, from that day he grows and improves both in his corporal and mental faculties, until he arrives at maturity. Similar to this, the christian, from the time of his being justified and made alive to God and endued with gracious habits, by cleaving to Christ, by feeding on the sincere milk of the word, and by exercising himself unto godliness, grows, and thrives, and improves, till he acquires such a confirmed, settled habit of true holiness, and such a maturity of grace and due conformity to the evangelical law of love; which St. Paul terms, "a coming to a perfect man, unto the measure of the stature of the fulness of Christ." Certainly these words of the apostle must signify, some eminent proficiency in holiness and the attainment of such high degrees of grace and love, which accord with the law of Christ, and fit us to become his stated residence, so as to be filled with the most glorious tokens of his presence with us, and favorable acceptance of us. Are we not exhorted to pursue, and encouraged to expect this confirmed habit

of holiness and maturity of grace, by such scriptures as these? "The Lord make you perfect"-" Every one that is perfect shall be as his master"-"Let patience have her perfect work"-" that ye may be perfect" -"perfect and complete in all the will of God"-"Let us go on unto perfection""Perfect love casteth out fear: for fear hath torment"-i. e. slavish fear: "He that feareth is not made perfect in love""In him verily is the love of God perfected."

From these and other scriptures of like import, some have contended that there is a sense, in which christians may be per. fect; and they define christian perfection to be such a perfection of love, as casteth out slavish, tormenting fear. Or in other words, to love God with all the heart. For my own part, I can see no impropriety in this; especially as it is countenanced by so many scripture expressions; but whether the term be proper, or improper, I do not contend, yet sure I am the thing is a most desirable object; and whether it be attain. able in this life or not, yet I am confident it will do no man any harm to expect thus to love God, and seek after it with constant and unwearied diligence. And to en. courage us to seek and to expect such a