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winter of 1840-41. The historical, and some of the controversial matter, has been added. The form of lectures has been retained, as being, upon the whole, the most convenient:

The historical portion of the work may, by some, be supposed to occupy an undue proportion of it. But when it is considered that the subject has seldom, if ever, been discussed historically, and that a want of light upon the different forms and phases of the controversy has materially embarrassed the subject, and been the cause of no little misjudgment in relation to it, the work will not be considered faulty in this respect.

The course adopted has necessarily led to numerous references to the writings both of the friends and enemies to the doctrine of Christian perfection. The writer first hesitated between the plan of stating objections and arguments without giving the authorities, and the one finally adopted, which is to quote authorities for almost every thing which bears at all upon the controversy. He finally fell

upon the latter course, as best calculated to guard him against the charge of presenting objections to our system, and views on the other side, which are entirely apocryphal, and merely got up for effect. For the living authors quoted, in the main, the writer has a high and sincere respect, and is not conscious of having done them injustice.

It would have been a much more pleasant task, could he have done it consistently with a sense of duty, to have waived the consideration of the polemics of the question. Controversy, though sometimes necessary, owing to the manner in which it is prosecuted is not always happy in its results. The writer has endeavoured to avoid the bitterness of feeling which is but too common in religious controversies, and to deal kindly with those from whom he is compelled to differ.

The whole is submitted to the inquisitive and candid reader with ardent prayers that it may assist him in the great business of his salvation.


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New York, November 10, 1842.

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a. “Therefore, leaving the principles of the doctrine of Christ, let us

go on unto perfection; not laying again the foundation of repentance
from dead works, and of faith toward God, of the doctrine of baptisms,
and of laying on of hands, and of resurrection of the dead, and of eter-
nal judgment. And this will we do, if God permit.” Heb. vi, 1-3.

THE Epistle to the Hebrews is suited to the cha racter of such as had been really converted from Judaism, and had experimentally “received the knowledge of the truth.” In the opening of the third chapter, the apostle calls those he addresses “holy brethren," a designation which could with no propriety be given “the unbelieving Jews," as is supposed by Dr. Macknight, but which supposes that they had in a good sense “been once enlightened, and tasted of the heavenly gift."

This position is clearly taken in the address contained in the text which I make the foundation of the present lecture. It is assumed that the persons addressed had once "laid the foundation of repentance

from dead works," &c. a


hich ald & ve hang of Sanctification what if to at ine altar nor hear'a have been clenewed ?



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In this lecture my object shall be, first, to speak of the principles we are required to leave; and secondly, to show in what sense they are to be left.

I. I invite attention to the principles which we are to leave.

These principles are here given in six particulars, embracing three classes. Under each class we have two intimately related principles. The first class I shall call inward affections, embracing, 1. “Repentance from dead works," and 2. "Faith toward God.” The second, ceremonies: 1.“Baptism," and 2. “Laying on of hands.” The third, future retribution: 1. “The resurrection of the dead," and 2.“ Eternal judgment."

“Repentance from dead works" is repentance of all those works which expose the sinner to eternal death; hence called vekpwv spywv, works of death. “Faith toward God” is that faith in the being, attributes, and government of God, upon which all rational religion must be founded. “ He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him," Heb. xi, 6.

. Варtisms" may refer to the outward ordinance, and the inward grace, called the baptism of the Spirit. “The laying on of hands” was practised among the Jews on several occasions, and was used by Christ and the apostles in solemnly dedicating persons to God-or consecrating them to the work of the ministry; and was accompanied by prayer for the descent of the Holy Spirit upon the subject. “The resurrection of the dead,” followed by the "judgment," called" eternal,” because its consequences or awards are permanent and anchangeable.

We are not bound to suppose this analysis of the ystem of doctrines first promulgated and received, 10

“ Bap

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