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floods drown. O young man, look yonder, and see your Saviour stretched upon the cross! See the summit of Calvary dyed in his blood! See all nature convulsed in agony, at the tragic scene! And shall you alone, for whom the Saviour died, remain unmoved? Shall the summit of Calvary be dyed in vain? Does the cross of Christ find no attractions in you? Are the groans, and agonies, and tears of a dying Saviour, all nothing to you? Better for that man, who despises and rejects the Redeemer, had the day that gave him birth been blotted out-had the earth, before this period, opened its mouth and swallowed him up. Where much is given, much is required. We hope better things of you, and things accompanying salvation. After so long a time as to-day, if you will hear his voice, harden not your hearts. The Lord is still waiting, that he may be gracious. He rises from his throne, and stretches out the golden sceptre to the youth who hear me to-night, that the penitent may touch it and live. Who will accept of pardon to-night, upon the terms of the gospel? The Saviour has sent forth his invitation to all, and declared that he who cometh unto him, he will in no wise cast out. Venture near him, penitent soul, and you shall find peace and pardon in his name, and be made to rejoice in the riches of his grace.

2. We may further infer, from what we have been hearing, that the gospel of the blessed Jesus gives us very great advantages for reclaiming young persons from the snares of sensuality and ruin. The text abundantly intimates the importance of these considerations, which are drawn from the final judgment. The certainty and impartiality of this judgment, and the solemnities attending it, are clearly revealed in the Scriptures. It is certain that nothing can be more directly calculated to move the springs of action in the breast of man, than this important, this all engrossing subject. No scenes so grand, so august, so imposing, can ever transpire before the eyes of man, as those of the day of judgment. The revolution of nations, and the fate of kingdoms dwindle into insignificance, when compared to the awful decisions of this day. Many considerations conspire to increase its solemnities, and augment its grandeur. It shall be ushered in with the sound of a trumpet, and the voice of the archangel. The signal shall be heard by the millions that sleep in death-charnel-houses shall rattle, tombs burst, and graves be opened-the very dust on which we tread shall be crawling into life and motion-the sea shall cast up its dead, and roll on the majestic wave its living forms to the shore-the living shall be changed in a moment, in the twinkling of an eye, and all shall be caught up into the regions of the air-nature shall break her ponderous chains, and the laws which have preserved the world in order, and beauty, and regularity, will be dissolved-the succession of day and night shall cease--the sun shall be darkened, and the moon turned to blood--the stars of heaven shall fall from their places, and rush lawless through the mighty void-the crash of

worlds, like the peals of seven-fold thunder, shall follow in quick succession--the magazines of God, which are concealed in the bowels of the earth, shall take fire-this mighty globe shall become one living volcano, and the columns of smoke, and rivers of burning lava, shall be poured forth from a thousand craters-the earth, and the works thereof, shall be burned up-the elements shall melt with fervent heat, and the heavens shall be rolled together like a scroll. In the midst of these august scenes, an assembled world shall be waiting in awful suspense their final sentence. What death-like silence pervades the countless multitude! What anxieties fill every bosom! Lo, the Judge descends in glory and majesty ! He is clothed in fire, to take vengeance on them that know not God and obey not the gospel--the grand dividing line is drawn, by separating the righteous from the wicked-he proclaims, as when seven thunders alter their voices, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels—the wicked shrink from his presence, with the awful sentence, depart, depart, depart, sounding louder and louder in their ears. And shall this be the fearful doom of any who hear me to-night? Shall this awful sentence be pronounced against any of the youth who set under my ministry? Remember, for all these things God will bring thee into judgment. O, young man, prepare to meet thy Judge, while it is an accepted time, and a day of salvation.

3. We may further infer, that serious thoughts of death must be very useful to young persons, since judgment is so nearly connected with it. It is appointed unto men once to die, and after this comes the judgment. But, for the most part, youth conclude that death is removed at so great a distance from them, that they do not feel the necessity of being prepared for it. This, however, is a mistaken idea. It should be remembered that but a small proportion of the human family ever arrive to manhood. Many die in the prime and vigor of life. Let us for a moment cast our eyes back upon the scenes of former years. Where are many, with whom we in the morning of life took sweet counsel? where are some, who were our former associates and companions, who gave life to the gay circle, and imparted pleasure to their friends? Did youth protect them from the ravages of death? Did it arm them to meet the king of terrors? No! the fatal blow was struck, and all their strength vanished; all their beauty faded at the touch of death. On what principles, then, do you promise yourselves long life? On what assurances is the great work of repentance and preparation for death delayed? Are any so foolish as to rest their hopes of eternity on the airy dreams of vain expectation on the delusive hopes of youthful presumption? My young friends, with these awful and alarming prospects before you, how can you banish the subject of death from your minds? How can you give sleep to your eyes, or slumber to your eyelids, till you have devoted yourselves unreservedly to God? till you have entered into a covenant

with the Almighty to serve him with your bodies and spirits, which are his? May these reflections sink deep into the hearts of all the youth who hear me to-night, and be the means of directing your feet into the way of light, life, and peace.

DISCOURSE IV.

On the Nature, Introduction, and Progress of Christian Perfection in the Heart and Life of a Believer.

"That which is born of the Spirit, is Spirit."-John iii., 6.

THE nature of Christian perfection, although clearly and fully taught in the Bible, is not very well understood, and but seldom inculcated. Even those who have written upon the subject, appear to have but confused and indefinite ideas respecting it; their minds are full of confusion, and they have expressed themselves in a vague and indefinite manner, and too often darkened counsel by multiplying words without knowledge. We propose, in the discussion of this subject, to consider the nature, the introduction, and the progress of Christian perfection in the heart and life of a believer.

I. In describing the nature of Christian perfection, in order to prevent misapprehension, it will be necessary, in the first place, to state what is not meant by Christian perfection.

1. The perfection required is not a perfection of knowledge, even to the extent of our limited powers. It does, however, imply a degree of knowledge; for a state of entire ignorance is incompatible with the exercise of Christian graces, or the discharge of Christian duties. We must have a knowledge of God in order to love him, and we must possess a knowledge of his will in order to obey him. There are many things we can never know or understand, arising from our limited capacities. This is called, by moralists, an invincible ignorance, in which the will does not participate. But there is a wilful and obstinate ignorance which is highly criminal, an ignorance arising from prejudice and neglect. No man is obliged to learn and know everything which is capable of being known, for this is utterly impossible; yet all persons are under some obligations to improve their own understanding; otherwise, it would be like a barren desert, or a forest overgrown with weeds and brambles. Universal ignorance, and infinite error will overspread the mind which is utterly neglected, and lies without any cultivation. Christian perfection, then, implies a degree of knowledge, but does not consist in a perfection of knowledge, or of knowing all that can possibly be known. It consists more in a right use of knowledge, than in a possession of knowledge, abstractly considered.

2. It does not consist in eminent native powers of the mind, or of the soul. The natural attributes which every man possesses are the gift of God, and possess no moral quality. Men greatly dif fer in the strength and weakness of these attributes, but the most giant intellect possess no more holiness than the most slender intellect. All the native strength we possess, whether of mind or of body, are entirely the gift of the Creator. Some men possess powerful intellects, capacious minds, and are capable of taking a wide and comprehensive view of almost any subject; and, at the same time, possess weak and slender bodies. On the other hand, other men possess feeble powers of mind, and strong and athletic bodies. But Christian perfection does not consist in the height or shortness of our stature, in the strength or weakness of our muscles, or in the force or imbecility of our minds. We have no control over these native powers; they do not come under the direction of the will, and, consequently, possess no moral quality. We are praiseworthy or blameable as to the use we make of these powers, and not with reference to their possession.

3. Christian perfection does not imply an exemption from infirmities. Absolute perfection belongs to God alone. He possesses every natural and moral perfection in an infinite degree, and is, therefore, exempt from every infirmity. But all the powers of man, in both body and mind, are created and finite, and, therefore, defective. Everything which God has created is limited and dependent, and, therefore, defective; and, consequently, attended with many infirmities. Man possesses limited powers of mind, and, consequently, he must necessarily be fallible-he is fallible in his judgment, in his knowledge, and in his practice. He has infirmities both of body and mind, and will necessarily exhibit many defects in conversation and behavior. Some are very beautiful in person, and others are very ugly; some are very pleasing in their manners, and others are very disagreeable; some are very engaging in conversation, and others are very repulsive. Numerous infirmities will necessarily attend men of limited powers and capacities; and these infirmities will be greater in some than in others, even where there is no moral turpitude. But we are not to suppose that every infirmity is a sin. Men may err with the purest intentions-they may err from the want of information-they may err through attachment, or misplaced confidence. The exercise of the best intentions and the purest love, may lead men into extravagancies and difficulties, and may be the occasion of much pain and sorrow, where there is neither guilt nor crime. Christian perfection, then, is not a freedom from infirmities. Infirmities necessarily arise. from our limited powers and faculties, and will necessarily attend us while our powers and faculties remain limited. A freedom from infirmities belongs alone to the Supreme Being, because he alone possesses every absolute perfection.

4. Christian perfection does not consist in a freedom from temp

tation. While we remain in the world, we shall be obnoxious to temptation. We are placed in a state of trial for the wisest and the best of purposes; and while we have animal bodies and fleshly. appetites, temptations will arise thick and fast on every hand. We shall be attacked by temptations without, and temptations within ; and they will thoroughly prove and try the strength of out attachment to virtuous principles. But the mind may be sorely tried with fleshly appetites, and not sin. The Apostle James says: Every man is tempted when he is drawn away with his own lust and enticed. Sin does not consist in being tempted, but in yielding to temptations. A person may be tempted by Satan, or by the world, as well as by fleshly appetites, and yet commit no sin. All sin consists in the voluntary surrender of ourselves to evil concupiscence. If temptation is sin, then our Lord must have been a very great sinner, for he was in all points tempted like as we are; but the apostle declares him to have been without sin. It is, then, no sin to be tempted, provided we resist the temptation and maintain our Christian integrity.

5. Christian perfection does not imply a freedom from the Christian warfare. Our spiritual enemies are numerous and powerful, and will remain so while we continue in the body. He who imagines otherwise, will find himself miserably disappointed. This life is the school of discipline, where we are trained to holiness and purity; and we must not only wage war against the world, the flesh, and the devil, but we must maintain the conflict against them with unabated ardor, and unyielding hostility. In this warfare, all our Christian graces will be called into active exercise; and in this school of discipline will become greatly improved and strengthened. Armed with the panoply of heaven, and fighting under the Captain of our salvation, it is certain that we shall vanquish our spiritual foes; but we should remember they still live. They have been repelled, but not exterminated. In due time they will renew the assault, and although repulsed a thousand times, yet they will continue to harass us as long as we remain in the world. There is no safety in laying down our arms, or sleeping upon our post. We must maintain our watch, and be continually armed for the conflict, as long as life remains. There is no other safety or security for us, as long as we are within the reach of the enemies' arrows.

6. Christian perfection does not consist in ecstacies and raptures. We admit that true piety is warm and ardent, and is attended with a high state of devotional feeling. If we love God supremely, the spirit of love will overcome and subdue every opposite emotion, and will diffuse itself throughout the whole heart. And when this is the state of the mind, the heart will be warm with love, and a glow of generous and benevolent feeling will swallow up every other emotion of the soul; and this state of feeling will be constant and abiding. Not a few persons, however, have mistaken rhapsodies and ecstacies for the spirit of devotion, and have vainly ima

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