to the enraptured view of the whole moral creation ; God will be all in all. Then cometh the end when Christ shall put down all rule, and all authority, and all power. He will then cease to be mediator, between God in eternity, and creatures in time. For then no creature will exist in a temporal state, no more changes will need to be wrought through a mediator. The last change will then have been effected, the mystery of God as he hath declared to, and by his servants the prophets will be all finished, even to that very last mystery which St. Paul was pleased to show to the Corinthian church, even the grand close of time, to end in a universal change of all mankind. Then all shall see as they are seen, and shall know as they are known. But in time we see but in part, we consequently know but in part, but St. Paul says. "When that which is perfect is come, then that which is in part shall be done away." Yes all the imperfect happiness of saints and sinners whether enjoyed in the body or in the world of spirits shall be done away when the perfection of eternity comes and God is all in all. Yes all the christian enjoyments realized in time, will be swallowed up in the full blaze of the glory of an holy and blessed eternity, which will wrap the whole creation in one universal flame of unchangeable love. O death Well may it be said, time shall be no more. where then shall be thy sting, which now is sin? O, grave where then shall be thy victory? Then there shall be no more death, as there shall be no more sin. Then there shall be no more sorrow, crying nor pain, as there shall be no more corruption nor mortality. But eternity one boundless sea of glory and delight. Rewards and punishments are then felt no more; but one free gift satisfies the whole, and that free donation is eternal life bestowed on all, through Jesus Christ our Lord. A happiness so perfect cannot be increased, nor can it ever decay. No fading glory can dwell in the realms of Eternity: no change belongs to God, nor can to us when he is all in all. God the eternal source of all our CHAPTER 11. CHRISTIAN PERFECTION EXPLAINED. Eph. 4. 13. "Till we all come in the unity of the faith, and of the knowledge of the son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ." Phil. 3. 15. "Let us therefore, as many as be perfect, be thus minded; and if in any thing ye be otherwise minded, God will reveal even this unto you." 1 Cor. 2. 6. "We speak wisdom among them that are perfect." Heb. 6. 1." Let us go on unto perfection." 2 Cor. 13. 11. "Finally, brethren, farewell, Be perfect, be of good comfort, be of one mind, live in peace; and the god of love and peace shall be with you." 1 Pet. 5. 10." But the God of all grace, who hath called us unto his eternal glory by Jesus Christ, after that ye have suffered awhile, make you perfect, stablish, strengthen, settle you-" Christian perfection, according to those passages here adduced, implies an established faith in Christ. None of our own works can make any part of this perfection. It admits of no self confidence; but it consists in an entire confidence in Jesus, and a firm reliance on him, that he will save the world from all sin. If we have the perfect faith of the son of God, this true witness within us, will bring into living exercise a perfect belief in Christ; by which perfection of the believer, is to be understood an established belief, clean of every doubt. This is belief without any condemning alloy of unbelief or doubt. Therefore, perfect in its nature, of course he who enjoys it, is a perfect christian in a certain qualifi ed sense of the word. And although, all men, saints and sinners, are very imperfect in their own works, and commit sin more or less, still a real full grown Christian in faith, has a belief in Christ perfectly suited to the interest he has in the glorious saviour of the whole world. Now the righteousness, or perfection of the believer, is not imputed to him through his own works, but through faith which works by love," The just shall live by faith" Rom. 4. 6." Even as David also describeth the blessedness of the man, unto whom God imput th righteousness without works." Read this whole chap ter to the Romansy and you will find that righteousness was imputed to abrahain through faith, through which also, he received that grace of assurance that Christ should be heir of the world, and he staggered not through unbelief, but faithfully believed God, and his faith was accounted to him for righteousness. In Abraham's be lief on the promises of God, there was no mixture of doubts and unbelief to make the good man stagger; No, his belief in this respect, was perfect as ours should also be. If we are blessed with father Abraham, we must be lieve as he believed. For, as long as any have doubts and scruples, in their way, they will stagger through unbelief, they have not yet arrived to christian perfection. In the apostolic day, it was considered that the man of God, who labored in word and doctrine, should be made perfect in faith, before he should attempt to teach others. The man of God must have his belief in Christ perfectly undefiled by any doubts of the truth of the doctrine he preaches. And then he will be thoroughly furnished, to exhort the people to be lieve his doctrine, and also to give an answer to those, who ask a reason of his hope. But on the other hand, how can a man with a clear conscience, exhort his hearers to believe what he himself doubts the truth of? And how can such a doubting preacher give suitable answers, without betraying his own bypocrisy in attempting to preach, what he himselt does not believe. We will suppose the following questions ought to be asked. Sir, do you think we all ought to finialy believe what you have been preaching to us. He must reply yes. What if we all doubt your doctrine?" He that doubteth is damned.” "He that believeth not shall be damned." Sir, do you believe firmly, what you have declared to us? Ans. I hope I do. Have you no doubts on your own mind concerning the truth? O yes, I have frequent doubts. Now reader, if you were to hear a dialogue like this, under the same circumstances, what would naturally be your reflections? I can tell you mine at once. If the hearers are damned for doubting and disbelieving what they heard, they must still have their doubting preacher's society and even fellowship in damnation. Like preachers, like hearers. Without faith, no man can be justified, either in preaching or in hearing the truth. Unless we believe the truth when we happento or do preach it, it is not a Christian work; It is like Saul among the prophets; and he who hears and does not believe, can be no christian. Doubt excludes belief, and true belief excludes all doubt. No man can both believe and also doubt the truth, we cannot serve two masters thus. A perfect believer in Christ has arrived to christian perfection in faith. And to be a real christian is to be perfect in our belief. It is to have faith sufficient to believe, not only that Christ is the son of God, but also that he is the saviour of the whole world, beyond a scruple or a doubt. It was thus the apostles believed, therefore, in the first Ep. of John we read, "That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life. That which we have heard and seen, declare we unto you, that ye also may have fellowship with us; and truly our fellowship is with the father, and with his son Jesus Christ. And we have seen and do testify that the Father sent the son to be the saviour of the world. And we know that the son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his son Jesus Christ, this is the true God and eternal life." Such a state of divine assurance, is a state of christian perfec tion. Now can any one honestly say, that the apostles doubted the truth of what they preached? Can any per |