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 Savior; 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 admis

sion, 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 satisfied 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 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 "very God of

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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 the 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 alarmed. On the other hand, the belief of this doctrine, under the circumstances supposed, must be of the highest practical utility; because it lays the only adequate foundation for the most vigorous and prayerful efforts after those attainments in holiness, at which all admit we are bound to aim. To aim at a state, with the certain expectation of not reaching it, must be a hard task truly, and must render all our efforts well nigh powerless. To aim at a state, on the other hand,

with the belief that it is attainable, is the indispensable condition of efficient action.

IV. Whatever our present condition and circumstances may be, there is no presumption in our indulging the expectation of attaining to entire perfection in holiness, provided corresponding provisions are made in the gospel, and God himself has promised thus to sanctify us. If Christ has promised to guard us against all temptation, we ought to expect ra to be thus kept by him, whatever the temptations may be which beset us. If God, on condition of our trusting him for this very blessing, has promised to "sanctify us wholly," we ought to expect to be thus sanctified. In view of such provisions and promises, there is no more presumption in expecting perfect, than partial sanctification; since our faith, alike in both instances, rests not upon an arm of flesh, but

upon the grace and power of God.

V. The question, Whether entire perfection in holiness is attainable in this life, depends exclusively upon the question, What are the nature and extent of the provisions of the gospel for our present sanctification, and of the "exceeding great and precious promises" of divine grace? In pursuing our inquiries in respect to this question, we are to look away from our condition and circumstances as sinners, and from our natural powers as moral agents, to the provisions and promises of the grace of God. If the "riches of Christ's inheritance in the saints" comprehends their entire sanctification in this life, we certainly are under obligations infinite to possess

that inheritance in all its fulness. Are you, Christian, prepared to enter upon the investigation of the subject before us, with the simple inquiry, What has God provided for and promised to me, as a Christian? When will the Church be again able to say, "We have known and believed the love which the Father hath unto us"?

VI. Finally, Inasmuch as entire perfection in holiness is required of us, not only in the law, but also in the gospel, and is a ceaseless demand of our being, we are under complete obligation to approach the inquiry, Whether the doctrine, that such perfection is attainable in this life, is contained in the Bible, with the hope of finding it there. To this inquiry the attention of the reader will be directed in the following discourse.