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those moral duties whereby our actions should evince we were imitating his perfections, in loving and doing good to others; so that this could have no reference at all to angelic perfection.

There are various parts of Scripture which prove the distinction between the spiritual relation of men and angels. One instance perhaps may suffice, (Heb. xii. 22, 23, 24,) "But ye are come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem, aud to an innumerable company of angels to the general assembly and church of the first-born, which are written in heaven; and to God the judge of all, and to the spirits of just men made perfect and to Jesus the mediator of the new covenant." See also Heb. ii. 16. 2 Pet. ii.-11,* &c. &c.

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The natural depravity of man is to be felt almost at all times: injustice, revenge, anger, pride, cruelty, lust, covetousness, and a variety of passions, all proceeding from self-love, are frequently rearing their heads in the minds of us all; which is a certain proof of their existence in fallen nature. And as even in very early youth some of these dispositions are to be observed, so we cannot but see that where proper pains are not taken to resist such dispositions,

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they abundantly increase. Shame and a fear of consequences may indeed, in some degree, impede their progress; but human reason, so far from assisting to check, too often encourages them; and when it does not, it never can altogether eradicate a latent disposition to these evils; the grace of God, through faith, distinct from the power of man, being alone sufficient to heal this wound of nature.

Sublime virtue is neither inherent in, nor can be acquired by, fallen man. God, who is perfect goodness, can alone communicate this emanation of his divine nature; and this, and this only, when received and co-operated with, is the exaltation and perfection of man.

There is doubtless a consciousness, a something, call it what we will, that discovers to every man the wretchedness of his nature. Can it then be inconsistent with the mercy and love of God that he should provide a remedy for this disease in man? And shall man, then, who thus feels and acknowledges himself fallen and weak, say to Omnipotence, "What doest thou?" Yet should the pride of man contend that he is not fallen, we must leave those who think so to enjoy their self-exaltation, and be ourselves guided by our own experience.

One great reason why mankind are averse to

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the idea-of Christian perfection is, that they scem perhaps, from prejudice or education, to have chalked out a way for themselves in opposition to the direct commands of Jesus Christ. And this may arise in minds who wish to think and act right, from the sense they have of the known depravity of human nature, without considering that nothing that is unholy or unclean can ever enter the kingdom of heaven." Here, then, is strong presumption, that if ever we are permitted to enter his glorious kingdom, the soul must be cleansed from all impurity in this life. And indeed, were we all to throw off the shackles of preconceived opinion, we should see that "to follow on towards perfection" would be the strongest stimulus we could have, to use all our endeavours, to prove ourselves acceptable in the divine sight before we go hence, and are seen of men no more.

Indeed it is strange, since so many centuries have elapsed, and so many myriads of persons have professed Christianity, that by this time its beauty and excellence should not be more fully acknowledged, and its sentiments more fully adopted by those who have had the superior advantage of studying the sacred writings.

If we take the words of our Redeemer as they

were really intended, we shall discover that the righteousness he enjoins, must exceed that of the Scribes and Pharisees, whose conduct was wholly governed by the outward law. And to show wherein the perfection of true holiness consisted, he first refers to the old legal dispensation; and then points out that perfect system, which can only be accomplished by a lively faith, and purity of heart, divested through his aid of those propensities to which, as earthly beings, we are naturally prone. The old law says,

"Thou shalt not kill." So far is Jesus Christ from admitting an idea respecting murder, that he goes to the foundation of the human heart, by rooting up every thought that would excite a disposition to murder, viz. anger, resentment, or revenge. "If thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee, leave there thy gift be-fore the altar, and go thy way; first be reconciled to thy brother, and then offer thy gift." As if he had said ;-Thy prayers and petitions will avail nothing until all anger and resentment is removed.

Again: "It hath been said, An eye for an eye, and a tooth for a tooth; but I say unto you, Resist not evil; but whosoever shall smite thee on the right check, turn to him the other also."

No resentment, no revenge is adınitted by him; all must be meckness and forbearance.

And respecting adultery, the old law says: "Thou shalt not commit adultery." But to show wherein the purity of righteousness consists, he goes to the foundation of the evil; our Lord does not allow even the seed to be sown, or a germ to remain in the mind :-" But I say unto you, that whosoever looketh on a woman to lust after her, hath committed adultery with her already in his own heart."

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And again, respecting oaths. time it hath been said, Perform unto God thine oaths; but I say unto you, Swear not at all; but let your communication be Yea, yea; Nay, nay: for whatsoever is more than these, cometh of evil," &c.-showing that those who are his true followers were to be established in the pcrfection of truth and righteousness: the law of Christ not allowing of any secret sins or of public vices, let the motive be whatever it may.

Hence, what can be more plain than that the law of Christ is a law of faith, enjoining true perfection and holiness? where every thing. which would lead to humility and purity of heart is enforced, in order that self-exaltation and pride may be entirely done away :-that every act we do may be viewed through the me

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