080. CHAPTER 37 - CHRISTIAN PERFECTION
CHAPTER 37 - CHRISTIAN PERFECTION
BENEATH that cloud of error and superstition which, during the dark ages, had settled upon the Christian Church, many of the vital doctrines of evangelical religion had become almost, or entirely, forgotten. In the sixteenth century, Martin Luther was the honored instrument, in the divine hand, by whom the great Pauline doctrine of “justification by faith” was once more resuscitated, and held up before the Church in the clear light of gospel day.
Two centuries had scarcely elapsed since the development of the Lutheran Reformation, till the Protestant Churches were slumbering in the cold embrace of dead formality, while the muddy waters of infidelity, with a destructive influence, were sweeping over Protestant Christendom. Such was the state of religion in Europe about a hundred and thirty years ago, when God raised up John Wesley in England, not only to stem the torrent of infidelity throughout the United Kingdom, but to promote a revival of “Scripture holiness” in the Churches. As Luther, two centuries before, had stood forth as a mighty champion for “justification by faith,” so Wesley now appeared, not only as the defender of that doctrine, but also as an instrument under God to revive and set clearly before the Church the apostolic doctrine of “Christian perfection.” For his advocacy of this doctrine he was greatly persecuted and abused, as a setter forth of new and strange things. But he triumphantly maintained that the doctrine of Christian perfection was not only taught by Christ and his apostles, but was to be found in the standards of most of the Reformed Churches, especially in those of the Church of England.
What we here propose is, a brief view of the doctrine in question, as exhibited in Scripture. It is expressed in the new Testament by three different words - holiness, sanctification, and perfection. Hence we shall use as synonymous, in this connection, the phrases, perfected holiness, entire sanctification, and Christian perfection. In the investigation of this subject, we propose to consider - 1. The import of Christian perfection.
2.Its Scripture proof.
3.Its attainment.
4. Reply to some objections.
I.What is implied in Christian perfection?
1. We first define it negatively.
(1) It does not imply absolute perfection. This pertains to God alone, and is infinitely beyond the reach of all created beings. God is the grand center and source of all good and of all perfection. In this absolute sense, as “there is none good but one, that is God,” so there is none perfect but one, that is God. Created beings and things can only be perfect in a relative sense - that is, according to their nature and after their kind. Men and angels may be approximating toward the perfections of God for all eternity, without the possibility of ever attaining unto them. God, in all his perfections, will still be infinitely beyond their reach.
(2) It does not imply angelic perfection. This belongs only to the angels who have “kept their first estate.” They are styled “holy;” they “excel in strength;” and are “ministers” of God “that do his pleasure.” “All their native faculties are unimpaired; their understanding, in particular, is still a lamp of light; their apprehension of all things clear and distinct; and their judgment always true. Hence, though their knowledge is limited, (for they are creatures,) though they are ignorant of innumerable things, yet they are not liable to mistake; their knowledge is perfect in its kind. And as their affections are all constantly guided by their unerring understanding, so that all their actions are suitable thereto, so they do every moment, not their own will, but the good and acceptable will of God.” (Wesley.) Hence it is impossible for man - frail, infirm, and fallen man, whose “foundation is in the dust” - in his lapsed state, ever to reach angelic perfection.
(3) It does not imply Adamic perfection. Man was made only “a little lower than the angels,” and doubtless possessed faculties of body and soul in a high degree of perfection; for God pronounced all his works of creation “very good.” There was then no blemish or defect. Dwelling amid those peaceful bowers, the light of truth, undimmed by sin, poured upon his intellect. With him, all was innocence, purity, and love. Though, in the world of glory, sinners redeemed by the blood of Christ may, for aught we know, approach nearer the throne and rise higher in bliss than the angels, yet, in this mortal state, even Adamic perfection is far beyond their power of attainment.
(4) It does not imply perfection in knowledge. In this world the intellect is deranged by sin, and clouded with ignorance. We can know, but “in part.” And from defective understanding, improper words, tempers, and actions, must necessarily flow. We may have erroneous opinions as to the character and conduct of others; and, of course, our behavior toward them will be accordingly improper. Not only so, but this error in judgment may give a wrong bias to our affections: we may love others less or more than they deserve. These infirmities and imperfections will ever cause us, in many instances, to fail in doing the “perfect will of God.” Hence we are constantly dependent on the atonement of Christ; nor, without it, can we stand a moment justified before God.
(5) It does not exempt us from temptation, Our first parents, though “in the image of God,” and dwelling amid the perfection of paradise, were tempted, and felt into sin. Our immaculate Redeemer also, though declaring, “I and my Father are one,” “was in all points tempted like as we are, yet without sin.” Hebrews 4:15. Hence it is clear that liability to temptation is consistent with the highest state of moral purity and perfection.
2. We now define Christian perfection affirmatively: what does it imply? We may have difficulty in defining this doctrine to our satisfaction - we may differ in opinion as to what it implies; but to discard or denounce Christian perfection, is to take a position in direct and palpable antagonism to the Bible. That Christian perfection is taught in the New Testament, admits of no debate - the language of Christ and his apostles is direct and unequivocal. But the question is, How shall we understand it?
It is, indeed, singular that the term perfection, so plain and simple when applied to any other subject, should, even with many who call themselves Christians, become so offensive the moment it is connected with religion. As the sainted Fletcher once demanded - “Perfection! why should the harmless phrase offend us? Why should that lovely word frighten us?” We can speak of perfection in reference to mathematics, and all is right: we are readily understood. We speak of a right line, or a line perfectly straight; of a perfect triangle; a perfect square; a perfect circle; and in all this we offend no one - all comprehend our meaning perfectly. We speak of a perfect seed; a perfect bud; a perfect plant; a perfect tree; a perfect apple; a perfect egg; and in all such cases the meaning is clear and definite. Because a seed is perfect, no one expects it to exhibit the qualities of the plant or tree: because the plant or tree is perfect, no one looks to find in it the characteristics of the bud; nor in the bud, the beauties or fragrance of the bloom; nor in the bloom, the excellent qualities of the ripe fruit.
Now, we ask, should we not be as rational when we speak of religion, as when we speak of nature? Is not the same absolutely perfect Being, who is the author of nature, also the author of religion? Did not He who perfumed the bud, who tinted the rose, and penciled the lily, also devise the more glorious system of Christianity. If He could stamp every particle of nature with a perfection suited to its kind, can He not endue “pure religion” with a degree of perfection worthy the character of its divine Author? Surely, if we will apply our reason in reference to religion, as we do in regard to other subjects, we need not be so staggered at the mention of Christian perfection. We proceed, then, to state that, in general terms, Christian perfection implies a full development of the principles and practice of Christianity in the hearts and lives of those who embrace it. It is a higher state of religious attainment than regeneration. It is regeneration grown to maturity. While one regenerated is a “babe,” a sanctified Christian, in the full sense of that term, is a “father in Christ.” Yet it should not be forgotten that sanctification, in its initial state, is synonymous with regeneration; while, in its perfected state, it is synonymous with Christian perfection. Thus, in the following passage, St. Paul speaks of all justified persons as also sanctified: “But ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.” But in another place (1 Thessalonians 5:23) he prays for justified persons that God may sanctify them wholly - clearly implying that entire sanctification is an advanced, or matured, state in religious attainment, which it is the duty and privilege of all justified persons earnestly to seek by faith and prayer.
Mr. Fletcher says: “We give the name of ‘Christian perfection’ to that maturity of grace and holiness which established adult believers attain to under the Christian dispensation; and thus we distinguish that maturity of grace, both from the ripeness of grace which belongs to the dispensation of the Jews below us, and from the ripeness of glory which belongs to departed saints above us. Hence it appears that by ‘Christian perfection’ we mean nothing but the cluster and maturity of the graces which compose the Christian character in the Church militant. In other words, Christian perfection is a spiritual constellation, made up of these gracious stars: perfect repentance, perfect faith, perfect humility, perfect meekness perfect self-denial, perfect resignation, perfect hope, perfect charity for our visible enemies, as well as for our earthly relations; and, above all, perfect love for our invisible God, through the explicit knowledge of our Mediator, Jesus Christ. And as this last star is always accompanied by all the others as Jupiter is by his satellites, we frequently use, as St. John, the phrase ‘perfect love’ instead of the word perfection; understanding by it the pure love of God shed abroad in the hearts of established believers by the Holy Ghost, which is abundantly given them under the fullness of the Christian dispensation.”
But, to be more particular, Christian perfection implies -
(1)Perfected holiness. In an absolute sense, (as before stated,) holiness belongs to God alone. He is holy in a high and absolute sense, inapplicable to any creature. Holiness sometimes implies no more than consecration to a sacred use. In this acceptation, Jerusalem is styled “the holy city;” the temple, the “holy temple;” and its sacred vessels, “holy vessels.” But there is yet another sense in which the term holy is used: it is applied relatively to angels and to saints, denoting moral purity. In this relative sense, Christians are required to be holy; and in this acceptation, we understand it as synonymous with Christian perfection.
(2) Christian perfection implies entire sanctification. The term sanctification is not always used in the same sense. It sometimes merely implies consecration to a sacred use. In this sense, “God blessed the seventh day, and sanctified it.” Genesis 2:3. In this sense also, the temple, the priests, the altar, the vessels, the sacrifices, etc., were sanctified. But the term sanctification sometimes implies the purifying or cleansing of sinners from the guilt, power, and pollution of sin, by the blood of Christ, and operation of the Holy Spirit. In this sense, all justified persons are also sanctified; and regeneration is sanctification begun.
Indeed, regeneration and entire sanctification differ only in degree: they are the same in nature. Just as the dime is inferior to the dollar, though both of the same metal; so is regeneration inferior to entire sanctification, though both of the same nature. Sanctification, in the sense of entire consecration to God and a complete cleansing of the soul from “all unrighteousness,” is synonymous with Christian perfection.
(3) Christian perfection implies perfect love, and the maturity of all the graces of the Christian character. From what has been said, it will be perceived that perfected holiness, entire sanctification, and perfect love, are synonymous terms, all implying the same as Christian perfection; and that they denote a state of gracious attainment higher than is implied in regeneration and justification. But it yet remains that we bring this subject to the test of Scripture investigation.
II. How may the doctrine of Christian perfection be proved by Scripture?
1. By the divine precepts. “Walk before me, and be thou perfect.”
Genesis 17:1. “Hear, O Israel: Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.”
Deuteronomy 6:5. “And now, Israel, what does the Lord thy God require of thee, but to fear the Lord thy God, to walk in his ways, and to love him, and to serve the Lord thy God with all thy heart, and with all thy soul.” Deuteronomy 10:12. “Serve God with a perfect heart and a willing mind. 1 Chronicles 28:9. “Be ye therefore perfect, even as your Father which is in heaven is perfect.” Matthew 5:48. “He that loveth another hath fulfilled the law;… therefore love is the fulfilling of the law.”
Romans 13:8-10. “For the end of the commandment is charity; out of a pure heart, and of a good conscience, and of faith unfeigned.” 1 Timothy 1:5. “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind… Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets.”
Here Jehovah explicitly commands Abraham to be “perfect.” This demonstrates that, with him, perfection was attainable. God could not command an impossibility. And this perfection related to Abraham’s future life, embracing his entire history from that hour to the end of his earthly course. “Walk before me,” said God, “and be thou perfect” - that is, be perfect in thy walk - thy entire character and life.
None can read the foregoing scriptures without seeing that loving God with all our ability is an express command of both Testaments - of Moses and the prophets; of Christ and the apostles. Now, as this love to God and our neighbor comprises the whole law of God, and as it is solemnly and explicitly enjoined, it follows, first, that it is a duty possib1e for all to comply with; secondly, that in complying with this broad requirement, they fulfill their whole duty, and, of course, attain unto that high religious state implied in perfected holiness, entire sanctification, or Christian perfection.
2. This doctrine is proved by the divine promises.
“The Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thine heart, and with all thy soul, that thou mayest live.” Deuteronomy 30:6. “Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.”
Isaiah 1:18. “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; a new heart also will I give you, and a new spirit will I put within you; and I will take away the heart of stone out of your flesh, and I will give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.” Ezekiel 36:25-27. “Blessed be the Lord God of Israel, for he hath raised up a horn of salvation for us, as he spake by the mouth of his holy prophets, that we, being delivered out of the hands of our enemies, might serve him without fear, in holiness and righteousness before him all the days of our life.”
Luke 1:68-75. “If any man love me, he will keep my words; and my Father will love him, and we will come to him, and make our abode with him.” John 14:23. “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.”1 John 1:9. In these promises, the Christian is abundantly assured of all the gracious assistance necessary to enable him to obey the divine precepts. Indeed, were these promises not thus expressly given, the fact that the command is given, were enough. Each command of God implies the promise of grace to obey it. God here promises so to “circumcise,” or change, the heart, that the great command of perfect love shall be complied with. He promises that, under the gospel dispensation, believers shall be “cleansed from all their filthiness, and from all their idols.”
Again, Zacharias prophesied that, under the reign of Christ, his followers would be enabled to “serve him without (tormenting) fear, in holiness and righteousness before him, all the days of their life.” Surely, here is the promise of perfected holiness, entire sanctification, and Christian perfection! And how full are the promises of Jesus! To every one that loves him, he and his “Father will come,” and they will make their “abode with him;” thus filling his heart with the fullness of his presence and grace.
Again: we are not only promised that “if we confess our sins” they shall be forgiven, but we shall be “cleansed from all unrighteousness.” Is not this complete deliverance? Can it imply less than entire sanctification - than perfected holiness - than Christian perfection?
3. The prayers of Scripture prove this doctrine.
“That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us. I in them, and thou in me, that they may be made perfect in one.” John 17:21-23. “God dwelleth in us, and his love is perfected in us.” 1 John 4:12. “And the very God of peace sanctify you wholly; and I pray God your whole spirit, and soul, and body be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is he that calleth you, who also will do it.” 1 Thessalonians 5:23-24. “Create in me a clean heart; O God; and renew a right spirit within me.”
Psalms 51:10. “For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named, that he would grant you according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye may be filled with all the fullness of God.”
Ephesians 3:14-19. In reference to our Saviour’s prayer, we ask, Can this prayer be answered, and Christians not be entirely sanctified - perfected in holiness and in love? St. John says God’s “love is perfected in us.” Now, if the blessing of “perfect love” be not the privilege of Christians under the gospel, what sensible construction can be put upon this text? Look also at the prayers of David and St. Paul - a “clean heart,” to be sanctified “wholly,” and to be “filled with all the fullness of God,” are the objects for which they pray. Did they pray according to the will of God? Are we authorized to assume that they prayed for impossibilities, and thus, under the divine influence, offered up solemn petitions for things which it was absolutely impossible - contrary to God’s will - that they should obtain? Shall we assume that this solemn mockery was dictated by God’s Spirit? As if designedly to silence this impious cavil, St. Paul adds to his petition these words of assurance: “Faithful is he that calleth you, who also will do it.”
Hence we conclude that if Christ and his holy prophets and apostles have not set the example of absurdly praying for blessings, contrary to God’s will, knowing that it was impossible for their prayers to be answered, then the blessing of perfected holiness, entire sanctification, or Christian perfection, is the birthright of every Christian who will seek it with his whole heart.
4. The exhortations of Scripture prove this doctrine: “Let us go on unto perfection.”Hebrews 6:1.
“Having, therefore, these promises, deafly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.” 2 Corinthians 7:1. “I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.” Romans 12:1. “But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.”James 1:4.
Here St. Paul exhorts Christians to “go on unto perfection;” to “cleanse” themselves from “all filthiness of the flesh and spirit, perfecting holiness in the fear of God;” and St. James exhorts his brethren to aim at the attainment of a state in grace so exalted that they shall be “perfect and entire, wanting nothing.” Did they exhort them to aim at impossibilities? Did they mock their brethren, by knowingly exciting in them vain, delusive hopes? Or were these inspired apostles ignorant on the subject of which they wrote? Either they were themselves deluded, they willfully deluded their brethren, or the blessing of perfected holiness, entire sanctification, or Christian perfection, is attainable under the gospel.
5. The examples recorded in Scripture of persons having attained Christian perfection, may be adduced as proof of the doctrine.
“By faith Enoch was translated, that he should not see death; and was not found, because God had translated him; for before his translation he had this testimony, that he pleased God.” Hebrews 11:5. It is recorded that Job “was perfect and upright, and one that feared God and eschewed evil.”
Job 1:1. It is said also that Zacharias and Elizabeth “were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.”Luke 1:6. Of Nathanael our Saviour exclaimed: “Behold an Israelite indeed, in whom is no guile!”John 1:47. St. Paul says: “Howbeit we speak wisdom among them that are perfect.”1 Corinthians 2:6. “Let us therefore, as many as be perfect, be thus minded.”
Enoch, “before his translation “ - that is, while living in the world - “had this testimony, that he pleased God.” Not that he pleased God in some things; that were faint praise; but that “he pleased God” - without qualification - no exception is intimated; and we are not authorized to suppose any. And as a seal and reward of his upright and blameless character and conduct, he “was translated that he should not see death.”
If our Saviour pronounced Nathanael “an Israelite indeed, in whom is no guile,” who shall lay any thing to the charge of that elect saint? But St. Paul speaks of living Christians who were “perfect.” Either, then, this inspired apostle was deceived as to the character of the persons to whom he referred, or he taught the doctrine of Christian perfection.
III. The attainment of Christian perfection.
1.When may this great blessing be attained? On this question there has been much dispute among Christians. Many have contended that Christian perfection is not attainable till the hour of death; others, while denying that it is the general privilege of Christians in this life, have admitted that it may be the privilege of a favored few, to whom God, for special reasons, may see fit to grant peculiar favors; but even in such cases they consider it impossible for this blessing to be retained, except for a short period.
Some of the insuperable objections to this last theory are the following:
1. It is entirely unsupported by Scripture. That this high state of grace is intended only for a favored class of Christians, is nowhere intimated in God’s word. Surely no Christian should feel at liberty to patronize a religious theory thus destitute of any Scripture basis!
2. This theory is contrary to the general tenor of Scripture on the subject. As we have already shown, the precepts, the promises, the exhortations, and the prayers, relating to this high state of religious attainment, are without restriction. The command to “love God with all the heart,” and to “love our neighbor as ourselves,” and to “be perfect, as our Father who is in heaven is perfect;” the promise, “From all your filthiness, and from all your idols, will I cleanse you,” and “he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness;” the exhortation, “Let us go on unto perfection,” and “Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God;” and the prayer, “The very God of peace sanctify you wholly,” and, “that ye may be filled with all the fullness of God” - all these commands, promises, exhortations, and prayers are general, and unrestricted to classes of Christians, in their character and application. They pertain alike to the Jew and to the Gentile, to the high and to the low; to all classes and to all orders. Indeed, in this respect, the “ways of God are equal.” Such are the principles on which the gospel system of salvation is conducted, that the highest state of religious experience is within the reach of “the least of all saints.” But is this state in religious attainment possible in this life? Should we seek it, aim at it, pray for it, and expect it, in this life; or must we consider it impossible for us to attain to it, till the hour of death? Here is an important practical question, which demands a careful consideration. That Christian perfection, entire sanctification, or perfected holiness, (whichever of these terms we choose to use,) is attainable in this life, whenever we comply with the conditions prescribed in the gospel, we firmly believe, for the following reasons:
1. This doctrine harmonizes with the great principle on which God’s moral government over mankind, as exhibited in the gospel, is conducted. Everywhere man is treated as a moral agent. Good and evil, life and death, are set before him; and he is commanded to reject evil and death, and to choose good and life. Where is it intimated that, in this requirement, there is any restriction? that he only has ability, through grace, to reject the evil and to choose the good, to a partial extent? that when he has advanced to a certain stage in this process, the wheels of his chariot are so locked that he can progress no farther? Has his free agency been destroyed because he has become a child of God? While in the guilt of sin, was he free, through grace, to repent, believe, and be converted; but now that he is a justified child of God, has he lost his free agency; or has the grace of God been so far withdrawn from him, that he cannot go on from one degree of faith, and zeal, and love, and holiness, to another, till he shall appear perfect before God, exhibiting in their fullness, maturity, and perfection, all the graces of the Christian character?
Unless God has made a radical change, either in the character of man, or in his government over him, if we were free before conversion to reject evil and choose good, we cannot be less so after conversion. If, through grace, we forsake one sin, we may forsake all sin. If we may be cleansed from one sin, we may be cleansed from all sin. If we may keep one commandment, we may, through grace, “keep the whole law” - that is, the law of faith and love, under which we are placed under the gospel. Again: if it is impossible for us to avoid sinning, how can we be held responsible for that which is unavoidable? If we may advance to one degree of holiness or sanctification, which we attain when we are justified, why may we not, on the same principle, “go on unto perfection”?
It is a maxim of the gospel, as clear as the sun, that there is no excuse for sin. Even the heathens, amid their idolatry, are “without excuse.” If justified persons are unable to attain “perfected holiness” in this life, what but sin can prevent it? and if that sin is unavoidable, what better apology for sin can be imagined? No just law, human or divine, can punish an intelligent agent for an unavoidable act. If continuing in sin, “that grace may abound,” after conversion, is a necessity from which we cannot escape, then, for that sin, we cannot be punished. Yea, more, the very position involves an absurdity. Sin, to be personal and actual, so as to deserve punishment, must be avoidable, Hence we conclude, that unless the moral agency of man, or God’s government over him, is radically changed when we are justified, we may, from that hour, “go on unto perfection;” and whenever we comply with the conditions prescribed in the gospel - that is, whenever we exercise the requisite degree of faith, be it one day or ten years after our conversion - that moment God will “cleanse us from all unrighteousness.”
2. That Christian perfection is attainable in this life, at any period, we believe, because the contrary hypothesis is inconsistent with those commands, promises, exhortations, and prayers, connected with the doctrine in question.
All the commands, promises, exhortations, and prayers, recorded in Scripture, except where the context explicitly shows to the contrary, are in the present tense - they are intended to take effect from the moment of their delivery. If God says, “Be ye holy,” he does not mean when we die or next year; nay, nor to-morrow, he means now - “to-day, if ye will hear his voice” - “now is the accepted time; behold! now is the day of salvation.” Now is emphatically God’s time. Any one may perceive that the Scriptures referred to cannot, without the utmost violence, be construed as not applying to the present time. When our Saviour said, “Be ye, therefore, perfect,” how absurd to suppose he merely intended to teach the necessity of perfection at death! It would be no worse to contend that when he said, “Seek, and ye shall find; ask, and ye shall receive; knock, and it shall be opened,” he only designed to instruct his disciples in reference to their duty in the hour of death.
Equally absurd would it be, without authority, to construe the promises, entreaties, or prayers, in the same way. When our Lord promised, saying, “Come unto me all ye that labor, and are heavy laden, and I will give you rest,” who ever dreamed that he was merely promising rest at death? When St. James (James 1:4) exhorted his brethren, saying, “Let patience have her perfect work, that ye may be prefect and entire, wanting nothing,” how preposterous the supposition, that he was merely encouraging them in reference to their death-bed duties! When David prayed, “Create in me a clean heart, O God,” was he looking forward to the hour of death for an answer to his petition? How absurd the hypothesis! Even so, to construe all these commands, promises, exhortations, and prayers, referring to the blessing of perfect holiness, perfect love, or Christian perfection, as not contemplating any realization this side the hour of dissolution, would be the climax of absurdity.
3. Our next reason for believing that Christian perfection is attainable in this life, is founded on the explicit declarations of Scripture.
(1) The Scriptures connect with the attainment of this blessing, the performance of subsequent duties which can only pertain to the conduct through life - entirely inapplicable to the hour of death.
St. Paul, speaking of the destruction of the body of sin, adds, “that henceforth we should not serve sin” - that is, through all subsequent life, extending from the hour in which this great triumph over sin is gained, to the hour of death. In a passage already quoted, (1 Thessalonians 5:23,) the apostle, after having prayed for his brethren that they might be sanctified “wholly,” prays farther, that they may “be preserved blameless unto the coming of our Lord Jesus Christ.”
(2) Again: the fruits of the Spirit, which, all must admit, Christians are required to exhibit in their maturity and perfection, are, in their nature such that they can be thus produced only in life. These fruits are thus enumerated: “But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance.” Galatians 5:22-23. No sober-minded Christian can suppose that it is intended that this constellation of Christian graces shall shine forth in its maturity only in death. But if we are to exhibit these fruits in life, then, of necessity, to the same extent must we be exempt from the opposite evils. And if Christianity does not require us to bring forth these fruits to perfection during life, then it will follow that we are not required to be delivered from the opposite evils. Thus, if we are not required to be perfect in love, we may indulge in sinful anger; if we are not required to be perfect in temperance, then we may indulge in intemperance - and so of the rest. That these fruits of the Spirit are required to be exhibited, not partially, but in their perfection, in the lives of Christians, cannot be controverted without the utmost violence to the Scriptures. And if so, then Christian perfection, which implies these fruits in their maturity, is attainable in this life.
(3) If Christian perfection be not attainable till death, then it must follow, either that death, “the last enemy that shall be destroyed,” is the efficient agent in the work, or that the blood of Christ, and the influence of the Holy Spirit, are more efficacious in death than they can be in life - both of which positions are too unscriptural to be entertained.
(4) The Scriptures explicitly teach, in so many words, that this blessing is attainable in this life. St. John declares: “Herein is our love made perfect, that we may have boldness in the day of judgment; because as he (Christ) is, so are we, in this world.”1 John 4:17. In this passage, the apostle, as though he had foreseen that some would oppose this doctrine, has furnished us as direct an answer to the objection now before us, as language can express. “If we love one another, God dwelleth in us, and his love is perfected in us.”1 John 4:12. The apostle was evidently here speaking of living Christians, including himself in the number, and not of such only as were on the bed of death. “And every man that hath this hope in him, purifieth himself, even as he (Christ) is pure.”1 John 3:3. “But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.”
1 John 1:7. This entire cleansing from sin is not promised at death, but evidently takes place now - while “we walk in the light.” “Follow peace with all men, and holiness, without which no man shall see the Lord.”
Hebrews 12:14. The holiness here spoken of can only mean “perfected holiness;” and this is to be followed, not at death, but now, while mingling with the affairs of this life.
Such, according to God’s word, are the glorious privileges of all the children of God, even in this world. They not only “know God” in the remission of “past sins,” but following “on to know the Lord,” they may “know the love of Christ, which passeth knowledge,” and “be filled with all the fullness of God.” It matters but little whether this eminent state of holiness be gained by a bold, energetic, and determined exercise of faith and prayer, or by a more gradual process - whether it be instantaneous or gradual, or both the one and the other. The great matter is, with each and all of us, that we lose no time, but arise at once, and “press toward the mark for the prize of the high calling of God in Christ Jesus.”
IV. OBJECTIONS ANSWERED.
1. It is objected that entire sanctification is impossible in this life, because of the union of the soul with the body.
It is assumed that the body is so depraved by sin, that so long as the soul remains in the body, sin must remain in the soul.
We ask, Where is the Scripture proof of this position? Several texts are relied on for this purpose; but it can easily be shown that unless perverted, they furnish not the slightest support to the position in question. The language of St. Paul to the Romans is quoted: “For we know that the law is spiritual; but I am carnal, sold under sin. For that which I do, I allow not;… but what I hate, that do I… For I delight in the law of God after the inward man; but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my members.” Romans 7:14-23. Again: “The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be. So then, they that are in the flesh cannot please God.” Romans 8:7-8. The argument against Christian perfection, deduced from these scriptures, is this: “That the apostle, in this place, is describing his own condition as one “sold under sin,” even while he is the converted apostle; and as he, converted apostle as he was, could not escape the dominion of sin, because he was still in the flesh, so neither can any others, so long as they remain in the body.”
Now we venture to affirm that this is a gross perversion of the scripture in question. The apostle, in the seventh chapter to the Romans, is not describing his own state, as the converted apostle, but he is personating the convicted sinner, seeking in vain for deliverance from sin under the bondage of the law. It is only necessary for us carefully to read the sixth and eighth chapters of Romans, in connection with the seventh, and the truth of this remark will be seen. In the sixth chapter, the justified believer is “freed from sin” - “his old man” (sinful nature) is crucified with him, (Christ,) that the body of sin might be destroyed, that henceforth he should not serve sin - he is “made free from sin,” and has his “fruit unto holiness.” Could the apostle so flatly contradict himself, as in the next chapter to represent the same character as “sold under sin,” and in “captivity to the law of sin”? The hypothesis is inadmissible.
Another error in this argument against perfection is, that the term “flesh” in the phrase, “They that are in the flesh cannot please God,” means the body. It certainly cannot mean the body; for then no living man could ever please God. It means the sinful, depraved nature - the “carnal mind” - the “old man” - that must be “put off,” or “crucified with Christ,” before we can “walk in newness of life.”
2. It is objected against Christian perfection, that “the attainment of it in this life would render the atonement of Christ no longer necessary.” Surely not. Whatever be our state in grace, we are dependent on Christ from moment to moment, for all we have and are. And in proportion as we cease to exercise, or cast off, that faith in the merits of Christ by which the blessing in question has been received, at the same time, and to the same extent, will that blessing be withheld; so that the most advanced Christian may ever exclaim - “Every moment, Lord, I want The merit of thy death!”
3. It is objected, that “this doctrine of Christian perfection destroys the possibility of any farther advancement in religion.”
Certainly it does not. Adam in paradise may have been as perfect in his character as the purest and most exalted angel, yet he was probably far below the holy angels in capacity, whether for loving God, or enjoying happiness. In nature, perfection in any particular department does not close the door against all farther advancement; then why should it in religion? A perfect seed may advance, first, to a perfect blade, then to a perfect ear, and then to perfect corn in the ear. Just so the Christian, though “perfected in love” - loving God with all his capacity - may still continue to “grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ;” and while his capacity thus enlarges, while his knowledge increases, and his spiritual powers expand, he may still be advancing in grace, sinking deeper, and still deeper, in the depths of infinite holiness and love; and rising higher, and still higher, in the heights of ineffable joy and felicity.
Indeed, we have no authority to fix any limit to the advancement of redeemed and sanctified spirits, either in this world or the next. It is their duty and privilege ever to be advancing, not only to “perfect holiness in the fear of God, but ever after to be reaching forth unto still more exalted degrees of perfection in holiness, and knowledge, and love, and bliss, till, released from the tenement of clay, and entered upon the glories of immortality, they shall, to all eternity, be approximating nearer, and still nearer, to the source and fountain of infinite perfection, and bliss, and glory.