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hopeful sons. Here all her maternal feelings were called forth, and keenly exercised; but in the midst of severe distress, she maintained a deportment worthy the character which she sustained. She bore these bereaving afflictions, not with the stoical apathy of the philosopher; but with the tender sensibility and noble firmness of the Christian, happily blended. She kissed the rod that smote her, and bowed in sweet submission to the Divine will.

Her mind seemed raised superior to the fears of death. She rather wished, and sometimes expressed a desire for dissolution; and God soon gave her the desire of her heart. The Almighty fiat went forth,-death came commissioned to put an end to all her sufferings. During the concluding scene she appeared full of peaceful resignation, but spoke little; the force of disease, in some measure, laying an embargo upon the powers of speech. Thus lived and died this ex-cellent woman. She is now where the inhabitants say not they are sick. As Christians, it is. our privilege to reap permanent advantage by every such providential dispensation.

"For us they sicken, and for us they die."

With good wishes for your spiritual prosperity, and great success in your ministerial labours,

I remain, Rev. Sir, your obliged, humbleservant in the bonds of the gospel,

D. MAXWELL.

1787.

Difference of opinion entertained by Christians on the nature and extent of salvation-Lady Maxwell's sentiments on this subject-attains full salvation— her views with regard to the Trinity-She establishes Sabbath-day Schools-corresponds with Miss Ritchie, Mr. Mather, and Mr. Atmore.

The views entertained by Christians on the nature and extent of gospel salvation, must be of the utmost importance. If these are erroneous, their pursuit after it will be more or less retarded. And yet, it is to be lamented, that difference of sentiment has long obtained on this highly momentous subject. While all the sincere disciples of Jesus insist on the absolute necessity of holiness in order to final salvation, they are not agreed with respect to the degrees of holiness attainable on earth; or rather, as it respects the time when this holiness may be received. Some, from a deep conviction of the entire and radical depravity of human nature, and from a consciousness of the numerous imperfections which attach to us as men, have denied the possibility of our

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being delivered from the remains of the carnal mind until the article of death; or at least conceive, that God does, for wise and gracious purposes, suffer his people to struggle with their innate ccorruptions, so long as they remain in the body that though sin is subdued, it is not eradicated; that though it does not reign, yet it maintains a warfare within, until mortality is swallowed up of life. Others, with views equally correct on the depth and malignity of human depravity, and equally conscious of unavoidable imperfections, conceive that they see enough in the scriptures, to authorise them to expect a full and a present salvation: not only from the guilt and dominion of outward sin, but also from the very remains of corruption in their hearts. They see an extent and efficacy ascribed to the atoning blood, sufficient to wash away all moral pollution: "Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works:"-" the blood of Jesus Christ, his Son, cleanseth us from all sin." They are encouraged to expect the entire benefit of this renewing and cleansing process, by numerous exceeding great and precious promises: "Then will I sprinkle clean water upon you, and ye shall be clean; from all your filthiness, and from all your idols, will I cleanse you. I will also save you from all your uncleannesses." "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.

"Having these promises," they cleanse themselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God."-While they pray, that God would "sanctify them wholly, body, soul, and spirit, and preserve them blameless to the coming of the Lord Jesus;" they believe it to be their imperious duty, and their exalted privilege, to love and serve God with all their heart, and soul, and mind; to "be perfect, as their Father, who is in heaven, is perfect." And having this hope in them, "they purify themselves, even as he is pure." "Beholding as in a glass the glory of the Lord, they are changed into the same image from glory to glory, as by the Spirit of the Lord." Thus they "increase with all the increase of God," until they attain to the full stature of a perfect man in Christ."

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* As there is still afloat much mistake and misrepresentation on this important branch of Christian doctrine and experience, the Editor deems it expedient to subjoin the following extract from Mr. Wesley's "Plain Account of Christian Perfection."

"Q. What is Christian Perfection?

"A. The loving God with all our heart, mind, soul, and strength. This implies, that no wrong temper, none contrary to love, remains in the soul; and that all the thoughts, words, and actions, are governed by pure love.

"Q. Do you affirm, that this perfection excludes all infirmities, ignorance, and mistake?

A. I continually affirm quite the contrary, and always have done so.

Q. But how can every thought, word, and work, be

That the latter sentiments were those entertained by Lady Maxwell, on this important

governed by pure love, and the man be subject at the same time to ignorance and mistake ?

For

"A. I see no contradiction here. A man may be filled with pure love, and still be liable to mistake.' Indeed I do not expect to be freed from actual mistakes, till this mortal put on immortality. I believe this to be a natural consequence of the soul's dwelling in flesh snd blood. we cannot now think at all, but by the mediation of those bodily organs, which have suffered equally with the rest of our frame. And hence we cannot avoid sometimes thinking wrong, till this corruptible shall have put on incorruption.

"But we may carry this thought farther yet. A mistake in judgment may possibly occasion a mistake in practice. For instance: Mr. De Renty's mistake touching the nature of mortification, arising from prejudice of education, occasioned that practical mistake, his wearing an iron girdle. And a thousand such instances there may be, even in those who are in the highest state of grace. Yet, where every word and action springs from love, such a mistake is not properly a sin. However, it cannot bear the rigour of God's justice, but needs the atoning blood.

"Q. What was the judgment of all our brethren, who met at Bristol, in August, 1758, on this head?

"A. It was expressed in these words: 1. Every one may mistake as long as he lives. 2. A mistake in opinion may occasion a mistake in practice. 3. Every such mistake is a transgression of the perfect law. Therefore, 4. Every such mistake, were it not for the blood of the atonement, would expose to eternal damnation. 5. It follows, that the most perfect have continual need of the merits of Christ, even for their actual transgressions, and may say for themselves, as well as for their brethren, Forgive us our trespasses.' "This easily accounts for what might otherwise seem to be utterly unaccountable: namely, that those who are not

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