ii. 6. If the apostle did not believe that there were those in his day, who had come to this state, we cannot suppose the above sentence would have been offered. But this is far from being the only case in which the idea of perfection is spoken of. "Be perfect, be of good comfort," &c. 2 Cor. xiii. 11. is mentioned by the same apostle elsewhere. And again, "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." Eph. iv. 13. "Let us therefore as many as be perfect, be thus minded." Phil. iii. 15. "Warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus." Col. i. 28. And on this subject the apostle James has said, "Let patience have her perfect work, that ye may be perfect and entire, wanting nothing," James i. 4. The foregoing evidently proves that the doctrine of perfection was not only enjoined by Christ upon all his followers, but also believed in and taught by his faithful servants in the primitive church. But whatever may be the objections raised against it at this day, or against the society of Friends for holding it up as indispensible, we cannot believe that

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Christianity is maintained according to the fulness of its own obligations by those who reject it. Why any should stumble at this profession, it is difficult to conceive; because a doubt of the possibility of perfection, must imply unbelief in the all-sufficiency of the means, which God in his mercy has offered, for the restoration and salvation of man; since it must be evident that we are not to be permitted an inheritance in the kingdom of God, unless we are first made pure; doubtless that which is pure is perfect, and the perfection which is required is altogether included in the fulfilment of those commands which are given, and which, as has been before advanced, must be possible. If we take a view of this doctrine, in relation to the will of the Almighty, it must appear that he wills our perfect redemption, and consequent separation from all transgression. This is manifested by every mark of his love to his creature man; but in no instance more so than in that of sending his beloved Son; or as the evangelist John informs us, "God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." John iii. 16. And to the same effect has Paul spoken. "He that spared not

his own Son, but delivered him up for us all; how shall he not with him also freely give us all things." Rom. viii. 32. Many other passages might be instanced to show the love of God to man. All this manifestation of his love must be to no purpose, if we are not put into a capacity to comply with his will, and that his will is that we should be made perfect, I hope will not be denied; since the command to be so, has no less authority than that of his beloved Son. But the perfection of man, though it appears to us to correspond with the divine mind, we do not believe is attainable by any power of our own; it is a state which can only be produced by the submission of our will in all things to the will of God. And we believe that though it is not in us, as transgressing and fallen creatures, to come of ourselves to God, and thus to submit to him, yet we doubt not, that when by a sense of his love we are drawn to him, and through the atonement of his dear Son, our sins are forgiven, because we have passed through the dispensation of repentance, that it is pos sible to be so allied in love to God as to let go all improper love for other objects, and thus to know a triumph by the power of his spirit over the transgressing nature. Therefore we believe

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that the souls of these are so separated from every fallen influence as to stand in the perfect obedience of Christ. That they are united as branches to him, the true and living vine, and partake of that perfect nature which the wise God will approve and accept. Such know as Paul has said, "Ye have not received the spirit of bondage again to fear, but ye have received the spirit of adoption, whereby we cry Abba, Father. The spirit itself beareth witness with our spirit, that we are the children of God.” Rom. viii. 15. 16. Being thus begotten anew by the power of God, they are perfect children of the light and of the day, in whom, through obedience to the will of their heavenly Father, victory is gained over all the powers of darkness,

REWARDS AND PUNISHMENTS.

In relation to this subject, we resort, as in other cases, to the doctrine of the Scriptures. Our belief in them, I have already said, is confirmed by the concurrent evidence of the Spirit of Truth; without which we apprehend no one can be a true believer, but only led to a tra

ditional and implicit belief. Concerning re wards and punishments, it is very clear that the Saviour of men has taught this doctrine; and with it may be connected the belief of immortality, and the resurrection both of the just and the unjust.. "And before him shall be gathered all nations, and he shall separate them one from another, as a shepherd divideth his sheep from the goats. And he shall set the sheep on his right hand, but the goats on his left. Then shall the King say to them on his right hand, come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. For I was an hungered and ye gave me meat, I was thirsty and ye gave me drink, I was a stranger and ye took me in; naked, and ye clothed me; I was sick and ye visited me, I was in prison and ye came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee an hungered and fed thee? or thirsty and gave thee drink? when saw we thee a stranger and took thee in, or naked and clothed thee? or when saw we thee sick, or in prison, and came unto thee? And the King shall answer, and say unto them, inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto