be unlawful to indulge. The feeling of hunger in Christ, under circumstances in which indulgence was not proper, was not sinful. The consent of the will to gratify the feeling, and not the feeling itself, renders us sinners.

That we be preserved in a sanctified and blameless state in respect to our bodies, does imply1. That we endeavor to acquaint ourselves with all the laws of our physical constitution. 2. That in regard to food, drink, and dress, and in regard to the indulgence all our appetites and physical propensities, there be a sacred and undeviating conformity to these laws. 3. That every unlawful desire be instantly suppressed, and that all our propensities be held in perfect subjection to the will of God. 4. That our bodies with all our physical powers and propensities be "presented to God as a living sacrifice, holy and acceptable," to be employed in his service.

Such is Christian Perfection. It is the consecration of our whole being to Christ, and the perpetual employment of all our powers in his service. It is the perfect assimulation of our entire character to that of Christ, having at all times, and under all circumstances, the "same mind that was also in Christ Jesus." It is, in the language of Mr. Wesley, "In one view, purity of intention, dedicating all the life to God. It is the giving God all

the heart; it is one desire and design ruling all our tempers. It is devoting not a part, but all our soul, body and substance to God. In another view, it is all the mind that was in Christ Jesus, enabling us to walk as he walked. It is the circumcision of the heart from all filthiness, from all inward as well as outward pollution. It is the renewal of the heart in the whole image of God, the full likeness of him that created it. In yet another, it is loving God with all our heart, and our neighbor as ourselves."

REMARKS.

I. We will in the first place notice some of the features of the subject now under consideration, in respect to which all evangelical Christians are agreed.

1. All, I have no doubt, will admit that the nature of Christian perfection has been correctly stated in the preceding remarks; that were any individual actually in the state there described, his moral and Christian character would be "perfect and entire, wanting nothing."

2. All agree that this entire perfection in holiness, is definitely and positively required of us in the Bible, and that, for not rendering such obedience to God, we are wholly without excuse.

3. All agree that the fact, that one is not thus perfect, should be to him a subject of deep repentance and humiliation, and of unfeigned sorrow and contrition of heart. It is certainly no pleasing feature of Christian character, that we are living in partial disobedience to the reasonable requirements of our God and Saviour; and the individual that can contemplate the fact that he is thus living, without deep, unfeigned and unmingled contrition, penitence and self-abasement, gives fearful evidence, that he is a stranger to the love of Christ.

4. All admit that it is the indispensable duty of every Christian to aim at entire perfection in holiness, and that the individual, who is not aiming at a full discharge of every duty, is wanting in, at least, one fundamental requisite of Christian character.

5. All agree that we are not only under obligation to aim at such a state, but to make it the subject of constant and fervent prayer, that God himself will thus sanctify us.

6. All agree that it is practicable for professors of religion generally, to make far higher attainments in holiness than they now do. In view of this admission, let me ask the question: Can he be a Christian who is conscious, that he is living far below his privileges, and is yet comparatively sat

isfied with his present state, and is not making vigorous and prayerful efforts to arise to the full standard of practicable attainment? Is he not living in the habitual and allowed neglect of an acknowledged duty?

7. All agree that no line can be drawn this side of entire perfection in holiness, beyond which it is not practicable for the Christian to go.

8. All agree that at death, or a short period prior to that event, every Christian does arrive at a state of entire sanctification.

Such are the questions connected with this subject, in reference to which all Christians are agreed. We will now,

II. In the second place, consider the question in respect to which they differ. It is in reference to the simple question, Whether we may now, during the progress of the present life, attain to entire perfection in holiness, and whether it is proper for us to indulge the anticipation of making such attainments. One part of the Church affirm, that the perfect obedience which God requires of us, we may render to him. The other affirm, that it is criminal for us to expect to render that obedience. One part affirm that we ought to aim at entire perfection in holiness, with the expectation of attaining to that state. The other

.

very

part affirm, that we ought to aim at the same perfection in holiness, with the certain expectation of not attaining to that state. On the one hand, it is affirmed, that we ought to pray that the " God of peace will sanctify us wholly, and preserve our whole spirit, and soul, and body, blameless unto the coming of our Lord Jesus Christ," with the expectation, that God will answer our prayers by the bestowment of that very blessing. On the other hand, it is affirmed, that we ought to put up that identical prayer, with the certain expectation of not receiving the blessing which we "desire of him." On the one hand, it is affirmed that grace is provided in the gospel to render the Christian, even in this life, "perfect in every good work to do the will of God." On the other hand, it is affirmed, that no such grace is provided.

Such is a fair and unvarnished statement of questions connected with the subject under consideration, in respect to which Christians agree and disagree.

III. No evil can result from the belief, that entire perfection in holiness is attainable in this life, provided the true standard of perfection be kept constantly and distinctly before the mind. No one can show any thing intrinsic in this doctrine, thus entertained, at which the Church ought to be