TheDoctrineofSanctification

byCharlesHodge

TableofContents

ItsNature

--IsisaSupernaturalWork

--ProofofitsSupernaturalCharacter

--AllHolyExercisesreferredtotheSpiritastheirAuthor

--WearetaughttoprayforRepentance,Faith,andotherGraces

--ArgumentfromtheBeliever'sUnionwithChrist

--ArgumentfromrelatedDoctrines

Whereinitconsists

--PuttingofftheOld,andputtingontheNewMan

--PauldetailshisownExperienceinRoman.vii.7-25

--WhatRomansvii.7-25teaches

--Galatiansv.16-26

--Ephesiansiv.22-24

TheMethodofSanctification

--TheSoulisledtoexerciseFaith

--TheEffectofUnionwithChrist

--TheInwardWorkoftheSpirit

--GodcallstheGracesofhisPeopleintoExercise

--TheChurchandSacramentsasmeansofGrace

--TheKinglyOfficeofChrist

TheFruitsofSanctification,orGoodWorks

--RomishDoctrineonGoodWorks

--WorksofSupererogation

--PreceptsandCounsels

--TheSenseinwhichtheFruitsoftheSpiritinBelieversarecalledGood

NecessityofGoodWorks

--Antinomianism

--RelationofGoodWorkstoReward

--RomishDoctrine

--RefutationofthisRomishDoctrine

--DoctrineoftheolderProtestantDivines

Perfectionism

--ProtestantDoctrine

--ArgumentfromtheGeneralRepresentationsofScripture

--PassageswhichdescribetheConflictbetweentheFleshandtheSpirit

--ArgumentfromtheLord'sPrayer

--ArgumentfromtheExperienceofChristians

TheoriesofPerfectionismPelagianTheory

--PelagianTheory

--TheRomishTheory

--TheArminianTheory

--OberlinTheory

--TheRelationbetweentheseTheoriesofPerfection

Endnotes

§1.ItsNature.

SANCTIFICATION in theWestminster Catechism is said to be "theworkofGod'sfreegrace,wherebywearerenewedinthewholemanaftertheimageofGod,andareenabledmoreandmoretodieuntosinandliveuntorighteousness."

Agreeablytothisdefinition,justificationdiffersfromsanctification,(1.)In that the former is a transient act, the latter a progressivework. (2.)Justification is a forensic act, God acting as judge, declaring justicesatisfied so far as the believing sinner is concerned, whereassanctification is an effect due to the divine efficiency. (3.) Justificationchanges, or declares to be changed, the relation of the sinner to thejustice of God; sanctification involves a change of character. (4.) The

former, therefore, is objective, the latter subjective. (5.) The former isfoundedonwhatChristhasdoneforus;thelatteristheeffectofwhatHedoes in us. (6.) Justification is complete and the same in all, whilesanctification is progressive, and is more complete in some than inothers.

SanctificationisdeclaredtobeaworkofGod'sfreegrace.Twothingsare included in this. First, that the power or influence by which it iscarriedon is supernatural.Secondly, thatgranting this influence toanysinner, to one sinner rather than another, and to one more than toanother,isamatteroffavour.Noonehaspersonally,orinhimself,onthegroundofanythinghehasdone,therighttoclaimthisdivineinfluenceasajustrecompense,orasamatterofjustice.

ItisaSupernaturalWork.

In representing, in accordance with Scripture, sanctification as asupernaturalwork,orasaworkofgrace,theChurchintendstodenythePelagian or Rationalistic doctrine which confounds it withmeremoralreformation. It not unfrequently happens that men whc have beenimmoralintheirlives,changetheirwholecourseofliving.Theybecomeoutwardly correct in their deportment, temperate, pure, honest, andbenevolent.Thisisagreatandpraiseworthychange.Itisinahighdegreebeneficial to the subject of it, and to allwithwhomhe is connected. Itmaybeproducedbydifferentcauses,bytheforceofconscienceandbyaregardfortheauthorityofGodandadreadofhisdisapprobation,orbyaregardtothegoodopinionofmen,orbythemereforceofanenlightenedregardtoone'sowninterest.Butwhatevermaybetheproximatecauseofsuchreformation, it fallsveryfarshortofsanctification.The twothingsdifferinnatureasmuchasacleanheartfromcleanclothes.Suchexternalreformation may leave a man's inward character in the sight of Godunchanged.Hemay remain destitute of love toGod, of faith in Christ,andofallholyexercisesoraffections.

Norissanctificationtobeconfoundedwiththeeffectsofmoralcultureor discipline. It is very possible, as experience proves, by carefulmoraltraining,bykeepingtheyoungfromallcontaminatinginfluences,andbybringingthemundertheforminginfluencesofrightprinciplesandgood

associates, topreserve them frommuchof theevilof theworld, and torenderthem like theyoungman in theGospelwhomJesus loved.Suchtraining isnot to beundervalued. It is enjoined in theWordofGod. Itcannot, however, change the nature. It cannot impart life. A faultlessstatuefashionedoutofpuremarbleinallitsbeauty,isfarbelowalivingman.

Thewordsupernatural,asbeforesaid,isusedintwosenses.First,forthatwhichisabovenature,andbynatureismeanteverythingoutofGod.Aneffect,therefore,issaidtobesupernatural,intheproductionofwhichnature exercises no efficiency. But secondly, the word is often used tomarkthedistinctionbetweentheprovidentialefficiencyofGodoperatingaccordingtofixedlaws,andthevoluntaryagencyoftheHolySpirit.TheBiblemakes awide distinction between the providence ofGod and theoperations of his grace. The difference between the two is, in somerepects, analogous to that between the efficiency of a law, or of auniformlyacting force,and theagencyof aperson.Theone is ordered,theotherisexercisedfromtimetotime,theSpiritdistributinghisgiftstoevery one severally asHewills. In the providential agency of God, theeffectsproducednever transcend thepowerof secondcausesasupheldand guided by Him; whereas the effects produced by the Spirit dotranscend the power of second causes. The effect is due neither to thepowerofthetruth,nortothatoftherationalsubjectinwhomtheeffectisproduced.ItisduetothepowerofGodoverandabovethepowerofthesecondcausesconcerned.Theeffectsofgrace,orfruitsoftheSpirit,areabovethesphereofthenaturaltheybelongtothesupernatural.Themerepower of truth, argument, motive, persuasion, or eloquence cannotproduce repentance, faith, or holiness of heart and life. Nor can theseeffects be produced by the power of thewill, or by all the resources ofman,howeverprotractedorskilfulintheirapplication.TheyarethegiftsofGod,thefruitsoftheSpirit.PaulmayplantandApolloswater,butitisGodwhogivestheincrease.

Inthislattersenseofthewordsupernatural,thecooperationofsecondcauses is not excluded. When Christ opened the eyes of the blind nosecond cause interposed between his volition and the effect. But menworkouttheirownsalvation,whileitisGodwhoworkethinthemtowill

and to do, according to his own good pleasure. In the work ofregeneration, the soul is passive. It cannot cooperate in thecommunicationofspirituallife.Butinconversion,repentance,faith,andgrowth ingrace,all itspowersarecalled intoexercise.As,however, theeffectsproducedtranscendtheefficiencyofourfallennature,andaredueto the agency of the Spirit, sanctification does not cease to besupernatural, or a work of grace, because the soul is active andcooperatingintheprocess.

ProofofitsSupernaturalCharacter.

Thatsanctificationisasupernaturalworkinthesenseabovestatedisproved,--

1.FromthefactthatitisconstantlyreferredtoGodasitsauthor.ItisreferredtoGodabsolutely,ortotheFather,asinIThessaloniansv.23,"TheveryGodofpeacesanctifyyouwholly."Hebrewsxiii.20,21, "TheGodofpeacethatbroughtagainfromthedeadourLordJesus....makeyouperfectineverygoodworktodohiswill,workinginyouthatwhichiswellpleasinginhissight."ItisalsoreferredtotheSon,asinTitusii.14,He"gavehimselfforus,thathemight....purifyuntohimselfapeculiarpeoplezealousofgoodworks."Ephesiansv.25,He"lovedthechurchandgavehimselfforit,thathemightsanctifyandcleanseitwiththewashingof water by the word, that he might present it to himself a gloriouschurch,nothavingspot,orwrinkle,oranysuchthing;butthatitshouldbeholyandwithoutblemish."Predominantlysanctificationisreferredtothe Holy Spirit, as his peculiar work in the economy of redemption.HenceHe is called the Spirit of all grace; the Spirit of joy, of peace, oflove,offaith,andofadoption.AllChristiangracesaresetforthasfruitsof the Spirit. We are said to be born of the Spirit, and by Him to heenlightened,taught,led,andcleansed.WearesaidtobeintheSpirit,tolive,towalk,andtorejoiceintheSpirit.TheSpiritdwellsinthepeopleofGod,andistheabidingsourceofalltheactingsofthatspirituallifewhichHeimplantsinthesoul.TheBibleteachesthattheSonandSpiritareinthe Holy Trinity subcrdinate to the Father, as to their mode ofsubsistenceandoperation,althoughthesameinsubstance,andequalinpowerandglory.HenceitisthatthesameworkisoftenattributedtotheFather,totheSon,andtotheSpirit;andastheFatherandSonoperate

through the Spirit, the effects due to the agency of God are referredspeciallytotheHolyGhost.

ThisreferenceofsanctificationtoGodproves it tobeasupernaturalwork,becausetheinsufficiencyofsecondcausestoproducetheeffectisdeclared to be the ground of this reference. It is because men cannotcleanse or heal themselves, that they are declared to be cleansed andhealed by God. It is because rites, ceremonies, sacraments, truth, andmoral suasion, cannot bring the soul back to God, that it is said to betransformed, by the renewing of the mind, through the power of theSpirit, into the image of God. We are, therefore, declared to be God'swork.manship,createduntogoodworks.And it isnotwe that live,butChristthatlivethinus.

AllHolyExercisesreferredtotheSpiritastheirAuthor.

2. This reference of sanctification to God as its author, the moredecisively proves the supernatural character of the work, because thereference is not merely general, as when the wind and rain, and theproduction of vegetable and animal life, are referred to his universalprovidentialagency.Thereferenceisspecial.TheeffectisonewhichtheScriptures recognize as not within the sphere of second causes, andtherefore ascribe to God. They recognize the free agency of man; theyacknowledgeandtreathimasamoralandrationalbeing;theyadmittheadaptationofoftruthtoconvincetheunderstanding,andofthemotivespresented to determine the will and to control the affections, andnevertheless they teach that these secondary causes and influences beutterly ineffectual to the conversion and sanctification of the soul,without the demonstration of the Spirit. The sacred writers, therefore,constantlyprayforthisdivineinfluence,"extrinsecusaccidens,"toattendthemeansofgraceandtorenderthemeffectual,aswellforsanctificationas for regeneration and conversion. Every such prayer, everythanksgiving for grace imparted, every recognition of the ChristianvirtuesasfruitsoftheSpirit,andgiftsofGod,aresomanyrecognitionsofthegreat truth that therestorationofmanto the imageofGod isnotaworkofnature,eitheroriginatedorcarriedonbytheefficiencyofsecondcauses,but is truly andproperly supernatural, asdue to the immediatepower of the Spirit producing effects for which second causes are

inadequate.

WearetaughttoprayforRepentance,Faith,andotherGraces.

3.Weaccordingly find theApostle and the sacredwriters generally,referring not only regeneration, the communication of spiritual life tothosespirituallydead,butthecontinuanceof that life in itsactivityandgrowth,notmerelytothepowerofGod,buttohisalmightypower.Paulprays in Ephesians i. 19, that his readers might know "what is theexceedinggreatnessofhispowertous-wardwhobelieveaccordingtotheworkingofhismightypower,whichhewroughtinChristwhenheraisedhimfromthedead."Thesamealmightypowerwhichwasexhibitedintheresurrection of Christ, is exercised in the spiritual resurrection of thebeliever. And as the power which raised Christ from the dead wasexercised in his ascension and glorification; so also the same power,accordingtotheApostle,whichisexertedinthespiritualresurrectionofthebeliever,isexercisedincarryingonhissanctification,whichisinwardandrealglorification.Accordingly,inthesameEpistle(iii.7),heascribesall thegracewherebyhewas fitted for theapostleship, "to theeffectualworkingofhispower."Andfurtheron(ver.20),toencouragethepeopleof God to pray for spiritual blessings, he reminds them of hisomnipotencewherebyHewas"abletodoexceedingabundantlyaboveallthatwe ask or think, according to the power that worketh in us." It isalmighty power, therefore, and not the impotence of secondaryinfluences, whichworks in the believer and carries on the work of hissalvation.

TheywhoareinChrist,therefore,arenewcreatures.TheyarecreatedanewinChristJesus.Thisdoesnotreferexclusivelytotheirregeneration,but to theprocessbywhichthesinner is transformed into the imageofChrist.

ArgumentfromtheBeliever'sUnionwithChrist.

4. All that the Scriptures teach concerning the union between thebelieverandChrist,andof the indwellingof theHolySpirit,proves thesupernatural character of our sanctification. Men do not make

themselvesholy;theirholiness,andtheirgrowthingrace,arenotduetotheirownfidelity,orfirmnessofpurpose,orwatchfulnessanddiligence,althoughallthesearerequired,buttothedivineinfluencebywhichtheyarerenderedthusfaithful,watchful,anddiligent,andwhichproducesinthemthefruitsofrighteousness.Withoutme,saithourLord,yecandonothing.As thebranchcannotbear fruitof itself, except it abide in thevine, no more can ye, except ye abide in me. The hand is not moredependent on the head for the continuance of its vitality, than is thebelieveronChristforthecontinuanceofspirituallifeinthesoul.

ArgumentfromrelatedDoctrines.

5.This,however, is oneof thosedoctrineswhichpervade thewholeScriptures. It follows of necessity from what the Bible teaches of thenaturalstateofmansincethefall;itisassumed,asserted,andimpliedinallthatisrevealedoftheplanofsalvation.Bytheirapostasy,menlosttheimageofGod; theyareborn ina stateofalienationandcondemnation.They are by nature destitute of spiritual life. From this state it is asimpossiblethattheyshoulddeliverthemselves,asthatthoseinthegraveshould restore life to theirwasted bodies, andwhen restored, continueand invigorate it by their own power. Ourwhole salvation is of Christ.Thosewhoareinthegravehearhisvoice.Theyareraisedbyhispower.AndwhentheyliveitisHewholivesinthem.ThisisthedoctrinewhichourLordHimself so clearly and so frequently teaches, anduponwhichhis Apostles so strenuously insist. St. Paul in the sixth and seventhchaptersofhisEpistletotheRomans,wherehetreatsofthissubject"inextenso,"hasforhismainobjecttoprovethataswearenotjustifiedorourownrighteousness,sowearenotsanctifiedbyourownpower,orbythemereobjectivepowerofthetruth.Thelaw,therevelationofthewillofGod,includingeverythingwhichHehasmadeknowntomaneitherasaruleofobedienceorasexhibitinghisownattributesandpurposes,wasequally inadequate to secure justification and sanctification. As itdemanded perfect obedience and pronounced accursed those whocontinuenotinallthingswritteninthebookofthelawtodothem,itcanonly condemn. It cannever pronounce the sinner just.And as itwas amere outward presentation of the truth, it could no more change theheartthanlightcouldgivesighttotheblind.Hewindsuphisdiscussions

of the subject with the exclamation, "O wretchedman that I am! whoshalldelivermefromthebodyofthisdeath?IthankGod,throughJesusChristourLord."HisdeliverancewastobeeffectedbyGodthroughJesusChrist.We learn from the eighth chapter thathewas fully confident ofthisdeliverance,andwelearnalsothegroundonwhichthatconfidencerested.Itwasnotthathehadinregenerationreceivedstrengthtosanctifyhimself, or that by the force of his own will, or by the diligent use ofnatural or appointed means, the end was to be accomplished withoutfurtheraid fromGod.Onthecontrary,hisconfidencewas founded,(1.)Onthefactthathehadbeendeliveredfromthelaw,fromitscurse,andfromitsinexorabledemandofperfectobedience.(2.)OnthefactthathehadreceivedtheSpiritas thesourceofanew,divine,and imperishablelife.(3.)Thislifewasnotamerestateofmind,butthelifeofGod,ortheSpiritofGoddwellingintheheart;whichindwellingsecurednotonlythecontinuance of "spiritual mindedness," but even the resurrection fromthedead."Forif,"sayshe,"thespiritofhimthatraisedupJesusfromthedead dwell in you, he that raised up Christ from the dead shall alsoquicken (zwopoih,sei( make alive with the life of Christ) your mortalbodiesbyhisSpirit thatdwelleth inyou."(4.)Being ledbytheSpiritofGod as the controlling principle of their inward and outward life,believersare thesonsofGod.TheSpiritofGodwhich is in thembeingtheSpiritoftheSon,isinthemtheSpiritofsonship,i.e.,itproducesinthemthefeelingsofsonstowardGod,andassuresthemoftheirtitletoallthe privileges of his children. (5.) The sanctification and ultimatesalvation of believers are secured by the immutabledecree ofGod.Forthose"whomhedidforeknowhealsodidpredestinatetobeconformedtotheimageofhisSon;. . .moreover,whomhedidpredestinate,themhealso called: and whom he called, them he also justified: and whom hejustfied, them he also glorified." This last includes sanctification; theinwardgloryofthesoul;thedivineimageasretracedbytheSpiritofGod,which to and in the believer is the Spirit of glory. (1 Pet. iv. 14.) TheindwellingoftheSpiritrendersthebelieverglorious.(6.)TheinfiniteandimmutablelovewhichinducedGodtogivehisownSonforoursalvation,renders it certain that all other things shall be given necessary to keepthem in the love and fellowship of God. Salvation, therefore, frombeginningtoendisofgrace;notonlyasbeinggratuitoustotheexclusionofallmeritonthepartof thesaved,butalsoasbeingcarriedonbythe

continued operation of grace, or the supernatural power of the Spirit.Christisourall.HeisofGodmadeuntouswisdom,andrighteousness,sanctificationandredemption.

§2.Whereinitconsists.

Admittingsanctificationtobeasupernaturalwork, thequestionstillremains, What does it consist in? What is the nature of the effectproduced? The truth which lies at the foundation of all the Scripturalrepresentations of this subject is, that regeneration, the quickening, ofwhich believers are the subject, while it involves the implanting, orcommunication of a new principle or form of life, does not effect theimmediateandentiredeliveranceof thesoul fromallsin.Amanraisedfromthedeadmaybeandlongcontinuetobe,inaveryfeeble,diseased,andsufferingstate.Sothesoulbynaturedeadinsin,maybequickenedtogetherwithChrist,andnotberenderedtherebyperfect.Theprincipleoflifemaybeveryfeeble,itmayhavemuchinthesouluncongenialwithits nature, and the conflict between the old and the new life may beprotractedandpainful.Suchnotonlymaybe,butsuchinfactisthecaseinall theordinaryexperienceofthepeopleofGod.Herewefindoneofthe characteristic and far-reachingdifferencesbetween theRomish andProtestant systems of doctrine and religion. According to the Romishsystem,nothingofthenatureofsinremainsinthesoulafterregenerationas effected in baptism. From this the theology of the Church of Romededucesitsdoctrineofthemeritofgoodworks;ofperfection;ofworksofsupererogation;and,indirectly,thoseofabsolutionandindulgences.Butaccording to the Scriptures, the universal experience of Christians, andtheindeniableevidenceofhistory,regenerationdoesnotremoveallsin.The Bible is filled with the record of the inward conflicts of the mosteminentof theservantsofGod,withtheir falls, theirbackslidings, theirrepentings, and their lamentations over their continued shortcomings.Andnotonlythis,butthenatureoftheconflictbetweengoodandevilintheheartoftherenewedisfullydescribed,thecontendingprinciplesaredistingnishedanddesignated,andthenecessity,difficulties,andperilsofthe struggle,well as themethod of properly sustaining it, are set forth

repeatedly and in detail. In the seventh chapter of the Epistle to theRomanswehaveanaccountofthisconifictelaboratelydescribedbytheApostleasdrawnfromhisownexperience.AndthesamethingoccursinGalatiansv.16,17.ThisIsaythen,"Walk intheSpirit,andyeshallnotfulfilthelustoftheflesh.ForthefleshlustethagainsttheSpirit,andtheSpirit against the flesh: and these are contrary the one to the other: sothatyecannotdothethingsthatyewould."Again,inEphesiansvi.10-18,inviewoftheconflictwhichthebelieverhastosustainwiththeevilsofhisownheartandwith thepowersofdarkness, theApostle exhortshisbrethren to be strong in the Lord, and in the power of hismight. . . ."WhereforetakeuntoyouthewholearmourofGod,thatyemaybeabletowithstandintheevilday,andhavingdoneall,tostand."

WiththeteachingsoftheScripturestheexperienceofChristiansinallagesand inallpartsof theChurchagrees.Theirwritingsare filledwiththeaccountoftheirstruggleswiththeremainsofsinintheirownhearts;withconfessions;withprayersfordivineaid;andwithlongingsafterthefinalvictoryoverallevil,whichistobeexperiencedonlyinheaven.Thegreat lights of the Latin Church, the Augustines and Bernards andFenelons,were humble, penitent, struggling believers, even to the last,andwithPauldidnotregardthemselvesashavingalreadyattained,orasbeingalreadyperfect.AndwhattheBibleandChristianexperienceprovetobetrue,historyputsbeyonddispute.Either there isnosuchthingasregenerationintheworld,orregenerationdoesnotremoveallsin fromthosewhoareitssubjects.

PuttingofftheOld,andputtingontheNewMan.

SuchbeingthefoundationoftheScripturalrepresentationsconcerningsanctification,itsnatureistherebydetermined.Asallmensincethefallare in a state of sin, not only sinners because guilty of specific acts oftransgression, but also as depraved, their nature perverted andcorrupted,regeneration is the infusion of a newprinciple of life in thiscorruptnature. It is leaven introduced todiffuse its influencegraduallythroughthewholemass.Sanctification,therefore,consistsintwothings;first,theremovingmoreandmoretheprinciplesofevilstillinfectingournature, and destroying their power; and secondly, the growth of theprincipleofspirituallifeuntilitcontrolsthethoughts,feelings,andacts,

andbringsthesoulintoconformitytotheimageofChrist.

PauldetailshisownExperienceinRoman.vii.7-25.

TheclassicalpassagesoftheNewTestamentonthenatureofthisworkarethefollowing,--Romansvii.7-25.Thisisnottheplacetoenteruponthe discussionwhether the Apostle in this passage is detailing his ownexperienceornot.ThisistheinterpretationgiventoitbyAugustiniansinallages.Itisenoughtosayherethatthe"onusprobandi"restsonthosewho take the opposite view of the passage. Itmust require very strongproof that the Apostle is not speaking of himself and giving his ownexperienceasaChristian,when,--

1.Hisobjectinthewholediscussionthroughoutthesixthandseventhchapters, is to prove that the law, as it cannot justify, neither can itsanctify;asitcannotdeliverfromtheguilt,soneithercanitfreeusfromthepowerofsin.This isnotthefaultof the law, for it isspiritual,holy,just, and good. It commends itself to the reason and the conscience asbeingjustwhatitoughttobe;requiringneithermorenorlessthanwhatitisrightshouldbedemanded,andthreateningnopenaltywhichwantofconformitytoitsrequirementsdoesnotjustlymerit.Whatistheeffectofthe objective presentation of the ideal standard of moral perfection towhich we are bound to be conformed on the penalty of death? TheApostletellsusthattheeffectsare,(a.)Agreatincreaseofknowledge.Hehad not known lust, had not the law said, Thou shalt not covet. (b.) Asense ofmoral pollution, and consequently of shame and self-loathing.(c.)Asenseofguilt,orofjustexposuretothepenaltyofthelawofwhichour whole lives are a continued transgression. (d.) A sense of utterhelplessness.Thestandard,althoughholy,just,andgood,istoohigh.Weknow we never can of ourselves conform to it; neither can we makesatisfactionforpasttransgression.(e.)Theresultofthewholeisdespair.The law kills. It destroys not only all self-complacency, but all hope ofever being able to effect our own salvation. (f.) And thus it lead. thesinnertolookoutofhimselfforsalvation;i.e.,fordeliverancefromthepower,aswellastheguiltofsin.ThelawisaschoolmastertoleadustoChrist.WhycouldnottheApostlesayallthisofhimself?Thereisnothinghereinconsistentwiththecharacterorexperienceofatruebeliever.ItisastrueoftheChristianthatheisnotsanctifiedbymoralsuasion,bythe

objectivepresentationoftruth,asitisoftheunrenewedsinner,thatheisnotregeneratedbyanysuchoutwardinfluences.Itis,therefore,perfectlypertinenttotheApostle'sobjectthatheshoulddetailhisownexperiencethatsanctificationcouldnotbeeffectedbythelaw.

2.Butinthesecondplace,heusesthefirstpersonsingularthroughout.Hesays,"Ihadnotknownsin,""Idied,""Thecommandmentwhichwasordainedtolife,Ifoundtobeuntodeath,""Iconsentuntothelawthatitis good," "I delight in the law of God after the inwardman, but I seeanotherlawinmymembers,"etc.,etc.WeareboundtounderstandtheApostletospeakofhimself in theuseofsuch language,unless therebesomethinginthecontext,ormthenatureofwhat issaid, torenderthereferencetohimimpossible.Ithasbeenshown,however,thatthecontextfavours,ifitdoesnotabsolutelydemandthereferenceofwhatissaidtothe Apostle himself. And that there is nothing in the experience heredetailed inconsistentwith theexperienceof the true childrenofGod, isevidentfromthefactthatthesamehumility,thesamesenseofguilt,thesame consciousness of indwelling sin, the same conviction ofhelplessness,hereexpressed,arefoundinallthepenitentialportionsofScripture.Job,David,Isaiah,andNehemiah,makethesameconfessionsand lamentations that the Apostle here makes. The same is true ofbelieverssincethecomingofChrist.Thereisnooneofthem,noteventheholiest,who isnot constrained to speakofhimselfasPaulhere speaks,unless indeedhechooses togive the languageof theApostleameaningwhichitwasneverintendedtoexpress.

3.Whilethepassagecontainsnothinginconsistentwiththeexperienceoftruebelievers,itisinconsistentwiththeexperieneeofunrenewedmen.Theyarenotthesubjectsofthein-wardconflictheredepicted.Thereisinthemindeedoftenastruggleprotractedandpainful,betweenreasonandconscienceontheoneside,andevilpassionontheother.Butthereisnotintheunrenewedthatutterrenunciationofself,thatlookingforhelptoGod in Christ alone, and that delight in the law of God, of which theApostleherespeaks.

WhatRomansvii.7-25teaches.

Assuming, then, that we have in this chapter an account of the

experienceofatrueandevenofanadvancedChristian,welearnthatinevery Christian there is a mixture of good and evil; that the originalcorruption of nature is not entirely removed by regeneration; thatalthough the believer is made a new creature, is translated from thekingdom of darkness into the kingdom of God's dear Son, he is butpartially sanctified; that his selfishness pride, discontent, worldliness,stillcleave to,andtormenthim, that theyeffectuallypreventhis"doingwhat he would," they prevent his living without sin, they prevent hisintercourse with God being as intimate and uninterrupted as he couldanddoesdesire.Hefindsnotonlythatheisoften,evendaily,overcomesoastcsininthought,word,anddeed,butalsothathisfaith,love,zeal,anddevotionareneversuchastosatisfyhisownconscience;muchlesscantheysatisfyGod.Hethereforeisdailycalledupontoconfess,repent,and pray for forgiveness. The Apostle designates these conflictingprinciples which he foundwithin himself, the one, indwelling sin; "sinthatdwelleth inme;"or the"law inmymembers;""the lawofsin;" theother,"themind,""thelawofmymind,""theinwardman."Hisinternalself,theEgo,wassometimescontrolledbytheone,andsometimesbytheother.

Welearn,further,thatthecontroloftheevilprincipleisresisted,thatsubjectiontoitisregardedasahatefulbondage,thatthegoodprincipleisin the main victorious, and that throngh Christ it will ultimately becompletely triumphant. Sanctification therefore, according to thisrepresentation, consists in the gradual triumph of the new natureimplantedinregenerationovertheevilthatstillremainsaftertheheartisrenewed. Inotherwords, as elsewhere expressed, it is adyingunto sinandlivinguntorighteousness.(1Pet.ii.24.)

Galatiansv.16-26.

Another passage of like import is Galatians v. 16-26, "Walk in theSpirit, and ye shall not full the lust of the flesh. For the flesh lustethagainsttheSpirit,andtheSpiritagainsttheflesh;andthesearecontrarytheonetotheother:sothatyecannotdothethingsthatyewould,"etc.,etc.TheScripturesteachthattheSpiritofGoddwells inhispeople,notonlycollectivelyastheChurch,butindividuallyineverybeliever,sothatofeveryChristianitmaybesaid,heisatempleoftheHolyGhost.Godis

saidtodwellwhereverHepermanentlymanifestshispresence,whetherasofoldinthetemple,orintheheartsofhispeople,intheChurch,orinheaven.AndastheSpiritdwellsinbelievers,Hetheremanifestshislife-giving, controlling power, and is in them the principle, or source, orcontrollinginfluencewhichdeterminestheirinwardandoutwardlife.Bytheflesh,inthedoctrinalportionsofScripture,isnever,unlessthewordbe limited by the context, meant merely our sensuous nature, but ourfallennature,i.e.,ournatureasitisinitself,apartfromtheSpiritofGod.AsourLord says (John iii. 6), "Thatwhich isbornof the flesh is flesh;and that which is born of the Spirit is spirit." These then are theprinciples which "are contrary the one to the other." No man can actindependently of both. He must obey one or the other. He maysometimesobeytheone,andsometimestheother;butoneortheothermust prevail. TheApostle says of believers that they have crucified thefleshwith itsaffectionsandlusts.Theyhaverenouncedtheauthorityoftheevilprinciple; theydonotwillingly, or of setpurpose, orhabituallyyieldtoit.Theystruggleagainstit,andnotonlyendeavour,butactuallydocrucifyit,althoughitmaydiealongandpainfuldeath.

Ephesiansiv.22-24.

InEphesians iv. 22-24,we are told: "Put off concerning the formerconversation the old man, which is corrupt according to the deceitfullusts;andberenewedinthespiritofyourmind;and"putye"onthenewman,whichafterGodiscreatedinrighteousnessandtrueholiness."Bythe old man is to be understood the former self with all the evilsbelonging to its natural state. This was to be laid aside as a worn andsoiledgarment,andanew,pureself,thenewman,wastotakeitsplace.Thischange,althoughexpressed ina figureborrowed froma changeofraiment,wasaprofoundinwardchangeproducedbyacreatingprocess,by which the soul is new fashioned after the image of God inrighteousness and holiness. It is a renewing as to the Spirit, i. e., theinterior life of themind; or asMeyer and Ellicott, the best ofmoderncommentators,bothinterpretthephrase,"BytheSpirit"(theHolySpirit)dwelling in the mind. This is a transformation in which believers areexhorted to cooperate; for which they are to labour, and which istherefore a protractedwork. Sanctification, therefore, according to this

representation,consistsintheremovaloftheevilswhichbelongtousinournaturalcondition,and inbeingmademoreandmoreconformedtothe image of God through the gracious influence of the Spirit of Goddwellinginus.

Itisnot,however,merelyinsuchpassagesasthoseabovecitedthatthenatureofsanctificationissetforth.TheBible is fullofexhortationsandcommands addressed to the people of God, to those recognized andassumedtoberegenerate,requiringthem,ontheonehand,toresisttheirevil passions and propensities, to lay aside all malice, and wrath, andpride, and jealousy; and on the other, to cultivate all the graces of theSpirit,faith,love,hope,long-suffering,meekness,lowlinessofmind,andbrotherly kindness. At the same time they are reminded that it is Godwhoworkethinthembothtowillandtodo,andthatthereforetheyareconstantlytoseekhisaidandtodependuponhisassistance.

Itfollowsfromthisviewofthesubjectthatsanctificationisnotonly,asbefore proved, a supernatural work, but also that it does not consistexclusivelyinaseriesofanewkindofacts.Itisthemakingthetreegood,in order that the fruitmay be good. It involves an essential change ofcharacter.Asregenerationisnotanactofthesubjectofthework,butinthe language of the Bible a new birth, a new creation, a quickening orcommunicatinganewlife,and inthe languageof theoldLatinChurch,the infusion of new habits of grace; so sanctffication in its essentialnature isnot holy acts, but such a change in the state of the soul, thatsinful acts become more infrequent, and holy acts more and morehabitualandcontrolling.ThisviewaloneisconsistentwiththeScripturalrepresentations, andwith the account given in the Bible of the way inwhichthisradicalchangeofcharacteriscarriedonandconsummated.

§3.TheMethodofSanctification.

Ithasalreadybeenshownthatalthoughsanctificationdoesnotexcludeallcooperationonthepartof itssubjects,but,onthecontrary,calls fortheirunremittingand strenuous exertion, it isnevertheless theworkofGod. It is not carried on as amere process of moral culture bymoral

means;itisastrulysupernaturalinitsmethodasinitsnature.WhattheBibleteachesinanswertothequestion,Howasoulbynaturespirituallydead, being quickened by the mighty power of God, is graduallytransformedintotheimageofChrist,issubstantiallyasfollows,--

TheSoulisledtoexerciseFaith.

1.ItisledtoexercisefaithintheLordJesusChrist,toreceiveHimasits Saviour, committing itself to Him to be by his merit and gracedelivered from the guilt and power of sin. This is the first step, andsecures all the rest, not because of its inherent virtue or efficacy, butbecause,according to thecovenantofgrace,orplanof salvation,whichGod has revealed and which He has pledged Himself to carry out, Hebecomesboundbyhispromisetoaccomplishthefullsalvationfromsinofeveryonewhobelieves.

TheEffectofUnionwithChrist.

2.ThesoulbythisactoffaithbecomesunitedtoChrist.WeareinHimby faith. The consequences of this union are, (a.) Participation in hismerits. His perfect righteousness, agreeably to the stipulations of thecovenant of redemption, is imputed to the believer. He is therebyjustified.Heisintroducedintoastateoffavourorgrace,andrejoicesinhopeofthegloryofGod.(Rom.v.1-3.)Thisis,astheBibleteaches,theessentialpreliminaryconditionofsanctification.Whileunderthelawweareunderthecurse.WhileunderthecursewearetheenemiesofGodandbringforthfruituntodeath.ItisonlywhendeliveredfromthelawbythebodyordeathofChrist,andunitedtoHim,thatwebringforthfruituntoGod.(Rom.vi.8;vii.4-6.)Sin,therefore,saystheApostle,shallnotreignover us, because we are not under the law. (Rom. vi. 14.) Deliverancefrom the law is thenecessary conditionofdeliverance fromsin.All therelations of the believer are thus changed. He is translated from thekingdomofdarknessandintroducedintothegloriouslibertyofthesonsofGod.Insteadofanoutcast,aslaveundercondemnation,hebecomesachildofGod, assuredofhis love, ofhis tenderness,andofhis care.HemaycometoHimwithconfidence.Heisbroughtunderalltheinfluenceswhichintheirfulleffectconstituteheaven.Hethereforebecomesanewcreature.Hehaspassedfromdeathto life; fromdarknessto light, from

hell (the kingdom of Satan) to heaven.He sits with Christ in heavenlyplaces. (Eph. ii. 6.) (b.) Another consequence of the union with Christeffectedby faith, is the indwellingof theSpirit.Christhas redeemedusfromthecurseofthelawbybeingmadeacurseforus,inorderthatwemightreceivethepromiseoftheHolyGhost.(Gal.iii.13,14.)ItwasnotconsistentwiththeperfectionsorpurposesofGodthattheSpiritshouldbe given to dwellwith his saving influences in the apostate children ofmen,untilChristhadmadea full satisfaction for the sinsof theworld.ButaswithGodtherearenodistinctionsoftime,Christwasslainfromthe foundation of the world, and his death availed as fully for thesalvationof thosewho livedbefore, as for that of thosewhohave livedsincehiscomingintheflesh.(Rom.iii.25,26;Heb.ix.15.)TheSpiritwasgiven to the people of God from the beginning. But as our Lord says(Johnx.10)thatHecameintotheworldnotonlythatmenmighthavelife,butthattheymighthavcitmoreabundautly,theeffusion,orcopiouscommunication of the Spirit is always represented as the greatcharacteristicoftheMessiah'sadvent.(Joelii28,29;Actsii.16-21;Johnvii.38,39.)OurLord,therefore,inhislastdiscoursetohisdisciples,saiditwasexpedient for them thatHewentaway, for "if I gonotaway, theComforter(thePara,klhtoj( thehelper)willnot comeuntoyou;but if Idepart, Iwill sendHimunto you." (John xvi. 7.)Hewas to supply theplaceofChristastohisvisiblepresenee,carryonhiswork,gatherinhispeople, transformthemintothe likenessofChrist,andcommunicatetothemallthebenefitsofhisredemption.WheretheSpiritis,thereChristis; so that, the Spirit beingwith us, Christ is with us; and if the Spiritdwells in us, Christ dwells in us. (Romn. viii. 9-11.) In partaking,therefore,oftheHolyGhost,believersarepartakersofthelifeofChrist.TheSpiritwasgiventoHimwithoutmeasure,andfromhimflowsdowntoallhismembers.ThisparticipationofthebelieverinthelifeofChrist,so that every believer may say with the Apostle, "I live; yet not I, butChristlivethinme"(Gal.ii.20),isprominentlypresentedintheWordofGod.(Rom.vi.5;vii.4;Johnxiv.19;Col.iii.3,4.)Thetwogreatstandingillustrationsofthistrutharethevineandthehumanbody.TheformerispresentedatlengthinJohnxv.1-8,thelatterin1Corinthiansxii.1127;Romansxii.5;Ephesiansi.22,23;iv.15,16;v.30;Colossiansi.18;ii.19;andfrequentlyelsewhere.Asthelifeofthevineisdiffusedthroughallthebranches, sustaining and rendering them fruitful; and as the life of the

headisdiffusedthroughallthemembersofthebodymakingitone,andimparting life to all, so the life of Christ is diffused through all themembersofhismysticalbodymaking themonebody inHim;havingacommon life with their common head. This idea is urged specially inEphesiansiv.15,16,whereitissaidthatitisfromChristthatthewholebodyfitlyjoinedtogether,throughthespiritualinfluencegrantedtoeverypartaccordingtoitsmeasure,makesincreaseinlove.Itistruethatthisisspoken of the Church as a whole. But what is said of Christ'smysticalbodyas awhole is trueof all itsmembers severally.He is theprophet,priest,andkingoftheChurch;butHeisalsotheprophet,priest,andkingof every believer. Our relation to Him is individual and personal. TheChurchasawholeisthetempleofGod;butsoiseverybeliever.(1Cor.iii.16; vi. 19.) The Church is the bride of Christ, but every believer is theobjectofthattender,peculiarloveexpressedintheuseofthatmetaphor.ThelastverseofPaulGerhardt'shymn,"EinLammleingehtundtragtdieSchuld," every true Christian may adopt as the expression of his ownhopes:--

"WannendlichichsolltreteneinIndeinesReichesFreuden,

SosolldiessBlutmeinPurpurseyn,Ichwillmichdareinkielden;

EssoilseynmeinesHauptesKron'InwelcherichwillvordenThronDeshochstenVatersgehen,

Unddir,demermichanvertraut,AlseinewohlgeschmuckteBraut,

AndeinerSeitenstehen."

TheInwardWorkoftheSpirit.

3.TheindwellingoftheHolySpiritthussecuredbyunionwithChristbecomesthesourceofanewspirituallife,whichconstantlyincreasesinpower until everything uncongenial with it is expelled, and the soul isperfectlytransformedintotheimageofChrist.ItistheofficeoftheSpirittoenlightenthemind;or,asPaulexpresses it, "toenlightentheeyesoftheunderstanding"(Eph.i.18),thatwemayknowthethingsfreelygiventousofGod(1Cor.ii.12);i.e.,thethingswhichGodhasrevealed;or,as

theyarecalled inv. 14, "The thingsof theSpiritofGod."These things,which thenaturalman cannot know, theSpirit enables thebeliever "todiscern," i. e., to apprehend in their truth and excellence; and thus toexperienee their power. The Spirit, we are taught, especially opens theeyestoseethegloryofChrist,toseethatHeisGodmanifestintheflesh;to discern not only his divine perfections, but his love to us, and hissuitableness in all respects as our Saviour, so that those who have notseenHim,yetbelievingonHim,rejoiceinHimwithjoyunspeakableandfull of glory. This apprehension of Christ is transforming; the soul istherebychanged intohis image, fromglory togloryby theSpiritof theLord.ItwasthisinwardrevelationofChristbywhichPaulonhiswaytoDamascuswasinstantlyconvertedfromablasphemerintoaworshipperandself-sacrificingservantoftheLordJesus.

Itisnot,however,onlyoneobjectwhichtheopenedeyeofthebelieveris able to discern. The Spirit enables him to see the glory of God asrevealedinhisworksandinhisword;theholinessandspiritualityofthelaw; the exceeding sinfulness of sin; his own guilt, pollution, andhelplessness; the length and breadth, the height and depth of theeconomyofredemption;andtherealityglory,andinfiniteimportanceofthethingsunseenandeternal.Thesoulisthusraisedabovetheworld.Itlives in a higher sphere. It becomes more and more heavenly in itscharacteranddesires.AllthegreatdoctrinesoftheBibleconcerningGod,Christ, and things spiritual and eternal, are so revealed by this inwardteachingoftheSpirit,astobenotonlyrightlydiscerned,buttoexert,inameasure,theirproperinfluenceontheheartandlife.ThustheprayerofChrist(Johnxvii.17),"Sanctifythemthroughthytruth," isansweredintheexperienceofhispeople.

GodcallstheGracesofhisPeopleintoExercise.

4. Thework of sanctification is carried on byGod's giving constantoccasion for the exercise of all the graces of the Spirit. Submission,confidence, self-denial, patience, andmeekness, as well as faith, hope,andlove,arecalledforth,orputtothetest,moreorlesseffectuallyeverydaythebelieverpassesonearth.AndbythisconstantexercisehegrowsingraceandintheknowledgeofourLordandSaviourJesusChrist.Itis,however, principally by calling his people to labour and snffer for the

advancement of the Redeemer's kingdom, and for the good of theirfellow-men,thatthissalutarydisciplineiscarriedon.ThebestChristiansare in general those who not merely from restless activity of naturaldisposition, but from love to Christ and zeal for his glory, labourmostandsuffermostinhisservice.

TheChurchandSacramentsasmeansofGrace.

5.Onegreatendof theestablishmentof theChurchonearth,as thecommunion of saints, is the edification of the people of God. Theintellectual and social life of man is not developed in isolation andsolitude. It isonly in contact and collisionwithhis fellow-men that hispowersarecalledintoexerciseandhissocialvirtuesarecultivated.Thusalso it is by the Church-life of believers, by their communion in theworship and service of God, and by their mutual good offices andfellowship, that the spiritual life of the soul isdeveloped.Therefore theApostlesays, "Letusconsideroneanother, toprovokeunto loveandtogoodworks: not forsaking the assembling of ourselves together. as themannerofsomeis;butexhortingoneanother;andsomuchthemoreasyeseethedayapproaching."(Heb.x.24-26.)

6.TheSpiritrenderstheordinancesofGod,theword,sacraments,andprayer,effectualmeansofpromotingthesanctificationofhispeople,andofsecuringtheirultimatesalvation.These,however,mustbemorefullyconsideredinthesequel.

TheKinglyOfficeofChrist.

7.Inthisconnection,wearenottooverlookorundervaluetheconstantexerciseofthekinglyofficeofChrist.Henotonlyreignsoverhispeople,butHesubduesthemtoHimself,rulesanddefendsthem,andrestrainsandconquersallhisand theirenemies.Theseenemiesareboth inwardandoutward,bothseenandunseen;theyaretheworld,theflesh,andthedevil.The strength of the believer in contendingwith these enemies, isnothisown.He,isstrongonlyintheLord,andinthepowerofhismight.(Eph.vi.10.)Theweapons,bothoffensiveanddefensive,aresuppliedbyHim, and the disposition and the skill to use them are his gifts to besought by praying without ceasing. He is an ever present helper.

WhenevertheChristianfeelshisweaknesseitherinresistingtemptationor inthedischargeofduty,he looks toChrist,andseeksaid fromHim.Andallwhoseekfind.Whenwefail,itiseitherfromself-confidence,orfromneglectingtocalluponoureverpresentandalmightyKing,whoisalwaysreadytoprotectanddeliverthosewhoputtheirtrustinHim.Buttherearedangerswhichwedonotapprehend,enemieswhomwedonotsee, and to which we would become an easy prey, were it not for thewatchfulcareofHimwhocameintotheworldtodestroytheworksofthedevil, and to bruise Satan under our feet. The Christian runs his race"lookinguntoJesus;"thelifehelives,helivesbyfaithintheSonofGod;it is by the constantworship ofChrist; by the constant exercise of lovetowardHim; by constant endeavours to do his will; and by constantlylookingtoHimforthesupplyofgraceandforprotectionandaid,thatheovercomessinandfinallyattainstheprizeofthehigh-callingofGod.

§4.TheFruitsofSanctification,orGoodWorks

TheirNature.

Thefruitsofsanctificationaregoodworks.OurLordsays"Agoodtreebringethnot forth corrupt fruit; neitherdoth a corrupt tree bring forthgoodfruit,Foreverytreeisknownbyhisownfruit:forofthornsmendonotgatherfigs,norofabramblebushgathertheygrapes."(Lukevi.43,44.) By goodworks, in this connection, aremeant not only the inwardexercisesofthereligiouslife,butalsooutwardacts,suchascanbeseenandappreciatedbyothers.

Therearethreesensesinwhichworksmaybecalledgood,--

1.Whenastothematterofthemtheyarewhatthelawprescribes.Inthis sense even the heathen perform good works; as the Apostle says,Romansii.14,"TheGentiles...dobynaturethethingscontainedinthelaw."Thatis,theyperformactsofjusticeandmercy.Nomanonearthissowickedasnever, in this sense of the term, to be the author of somegood works. This is what the theologians call civil goodness, whosesphereisthesocialrelationsofmen.

2.Inthesecondplace,bygoodworksaremeantworkswhichbothinthematterofthem,andinthedesignandmotivesoftheagent,arewhatthe lawrequires. Inotherwords,awork isgood,when there isnothingeitherintheagentorintheactwhichthelawcondemns.Inthissensenoteventheworksof theholiestofGod'speoplearegood.Noman isever,sincethefall,inthislife,insuchaninwardstatethathecanstandbeforeGodandbeacceptedonthegroundofwhatheisorofwhathedoes.Allourrighteousnessesareasfilthyrags.(Is.lxiv.6.)Paulfoundtothelastalawofsininhismembers.Hegroanedunderabodyofdeath.Inoneofhislatestepistleshesayshehadnotattained,orwasnotalreadyperfect,and all Christians are required to pray daily for the forgiveness of sin.What the Scriptures teach of the imperfection of the best works of thebeliever,isconfirmedbytheirrepressibletestimonyofconsciousness.Itmattersnotwhatthelipsmaysay,everyman'sconsciencetelishimthatheisalwaysasinner,thatheneverisfreefrommoraldefilementinthesightofaninfinitelyholyGod.OnthissubjecttheFormofConcord1says,"LexDei credentibus bona opera ad eummodumpraescribit, ut simul,tanquam in speculo, nobis commonstret, ea omnia in nobis in hac vitaadhuc imperfecta et impura esse;" and2 "Credentes in hac vita nonperfecte, completive vel consummative (ut veteres locuti sunt)renovantur.EtquamvisipsorumpeccataChristiobedientiaabsolutissimacontecta sint, ut credentibus non ad damnationem imputentur, et perSpiritum Sanctum veteris Adami mortificatio et renovatio in spiritumentis eorum inchoata sit: tamen vetus Adam in ipsa natura,omnibusque illius interioribus et exterioribus viribus adhuc semperinhaeret."Calvin3says,"SeligatextotasuavitasanctusDeiservus,quodinejuscursumaximeeximiumseputabitedidisse,benerevolvatsingulaspartes:deprehendetproculdubioalicubiquodcarnisputredinemsapiat,quando numquam ea est nostra alacritas ad bene agendum quae essedebet,sedincursuretardandomultadebilitas.Quanquamnonobscurasessemaculasvidemus,quibusrespersasintoperasanctorum,factamenminutissimos esse naevos duntaxat: sed an oculos Dei nihil offendent,coram quibus ne stellae quidem purae sunt? Habemus, nec unum asanctis exire opus, quod, si in se censeatur, non mereatur justamopprobriimercedem."

RomishDoctrineonGoodWorks.

Againstthedoctrinethatthebestworksofthebelieverareimperfect,the Romanists are especially denunciatory. And with good reason. Itsubvertstheirwhole system,which is foundedon theassumedmeritofgood works. If the best works of the saints merit "justam opprobriimercedem" (i. e., condemnation), they cannot merit reward. Theirargumentonthissubjectis,thatiftheProtestantdoctrinebetruewhichdeclaresthebestworksofthebelievertobeimperfect;thenthefulfilmentofthelawisimpossible;butifthisbeso,thenthelawisnotbinding;forGoddoesnotcommandimpossibilities.Tothisitmaybeanswered,first,that the objection is inconsistent with the doctrine of Romaniststhemselves. They teach that man in his natural state since the fall isunabletodoanythinggoodinthesightofGod,untilhereceivesthegraceofGod communicated in baptism.According to the principle onwhichthe objection is founded, the law does not bind the unbaptized. Andsecondly, the objection assumes the fundamental principle ofPelagianism, namely that ability limits obligation; a principlewhich, inthe sphere of morals, is contrary to Scripture, consciousness, and thecommon judgment of mankind. We cannot be required to do what isimpossible because of the limitation of our nature as creatures, as tocreate a world, or raise the dead; but to love God perfectly does notexceedthepowerofmanashecamefromthehandsofhismaker. It isnot absolutely, but only relatively impossible, that is, in relation of thething commanded, to us not as men, but as sinners. Although it isessential to the Romish doctrine of merit, of indulgences, of works ofsupererogation, and of purgatory, that the renewed should be ableperfectly to fulfil the demands of the law, nevertheless, Romaniststhemselves are compelled to admit the contrary.ThusBellarmin says,4"Defectus charitatis, quod videlicet non faciamus opera nostra tantofervore dilectionis, quanto faciemus in patria, defectus quidem est, sedculpa et peccatum non est. . . . Unde etiam charitas nostra, quamviscomparata ad charitatem beatorum sit imperfecta, tamen absoluteperfectadicipotest."Thatis,althoughourloveisinfactimperfect,itmaybecalledperfect.Butcalling itperfect,doesnotalter itsnature.To thesame effect another of the leading theologians of the Roman Church,Andradius,says,"Peccatavenaliapersetamesseminutaetlevia,utnonadversentur perfectioni caritatis, nec impedire possint perfectam etabsolutam legis obedientiam: utpote quae non sint ira Dei et

condemnatione, sed venia digna, etiamsi Deus cum illis in judiciumintret."5Thatis,sinsarenotsins,becausemenchoosetoregardthemastrivial.

WorksofSupererogation.

Butifnoworkofmansincethefallinthislifeisperfectlygood,thenitnot only follows that the doctrine of merit must be given up, but stillmore obviously, all works of supererogation are impossible. RomaniststeachthattherenewedmaynotonlycompletelysatisfyallthedemandsofthelawofGod,whichrequiresthatweshouldloveHimwithalltheheart,andall themind, and all the strength, andourneighbour as ourselves;butthattheycandomorethanthelawdemands,andthusacquiremoremerit than they need for their own salvation, which may be madeavailableforthosewholack.

Itisimpossiblethatanymancanholdsuchadoctrine,unlesshefirstdegradesthelawofGodbyrestrictingitsdemandstoverynarrowlimits.TheRomanistsrepresentourrelation toGodasanalogous toacitizen'srelation to the state. Civil laws are limited to a narrow sphere. Theyconcernonlyoursocialandpoliticalobligations.Itiseasyforamantobeagoodcitizen;tofulfilperfectlyallthatthelawofthelandrequires.Suchaman, through love to his country,may do farmore than the law candemand.Hemaynotonlypaytributetowhomtributeisdue,customtowhomcustom,andhonourtowhomhonour;buthemayalsodevotehistime, his talents, his whole fortune to the service of his country. Thusalso,accordingtoRomanists,menmaynotonlydoallthatthelawofGodrequires ofmen asmen, but theymay also through love, far exceed itsdemands.ThisMohlerrepresentsasagreatsuperiorityofRomishethicsover the Protestant system. The latter, according to him, limits man'sobligationstohislegalliabilities,towhatinjusticemaybeexactedfromhim on pain of punishment. Whereas the former rises to the highersphereoflove,andrepresentsthebelievercordiallyandfreelyrenderinguntoGodwhatinstrict justicecouldnotbedemandedofhim."It isthenature of love, which stands far, even immeasurably higher than thedemandsof the law,never tobe satisfiedwith itsmanifestation, and tobecomemore andmore sensitive, so that believers, who are animatedwiththislove,oftenappeartomenwhostandonalowerlevelasfanatics

orlunatics."6Butwhatifthelawitselfislove?Whatifthelawdemandsallthatlovecanrender?Whatifthelovewhichthelawrequiresofeveryrational creature calls for the devotion of the whole soul, with all itspowerstoGodasalivingsacrifice?Itisonlybymakingsintobenosin;by teaching men that they are perfect when even their own heartscondemn them; it is only by lowering the demands of the law which,being founded on the nature of God, of necessity requires perfectconformitytothedivineimage,thatanymaninthislifecanpretendtobeperfect,orbesoinsaneastoimaginethathecangobeyondthedemandsofthelawandperformworksofsupererogation.

PreceptsandCounsels.

ThedistinctionwhichRomanistsmakebetweenpreceptsandcounsels,restsuponthesamelowviewofthedivinelaw.Bypreceptsaremeantthespecific commands of the law which bind all men, the observance ofwhichsecuresareward,andnon-observanceapenalty.Whereascounselsarenotcommands;theydonotbindtheconscienceofanyman,butarerecommendations of things peculiarly acceptable to God, compliancewith whichmerits amuch higher reward than themere observance ofprecepts.TherearemanysuchcounselsintheBible,themostimportantofwhich are said to be celibacy,monastic obedience, andpoverty.7Nomanisboundtoremainunmarried,butifhevoluntarilydeterminestodosoforthegloryofGod,thatisagreatvirtue.Nooneisboundtorenouncethe acquisition of property, but if he voluntarily embraces a life ofabsolute poverty, it is a great merit. Our Lord, however, demandseverything.Hesaith,"Hethat lovethfatherormothermorethanme, isnotworthyofme,andhe that lovethsonordaughtermore thanme, isnot worthy of me." "He that findeth his life, shall lose it: and he thatlosethhis life formy sake, shall find it." (Matt. x. 31, 39.) "If anymancometome,andhatenothisfather,andmother,andwife,andchildren,and brethren, and sisters, yea, and his own life also, he cannot bemydisciple." (Luke xiv. 26.) The law of Christ demands entire devotion toHim. Ifhis service requires thatamanshould remainunmarried,he isboundtolivealifeofcelibacy;ifitrequiresthatheshouldgiveupallhispropertyandtakeuphiscross,andfollowChrist,heisboundtodoso;ifitrequireshimtolaydownhislifeforChrist'ssake,heisboundtolayit

down.Greaterlovehathnomanthanthis,thatamanlaydownhislifeforhisfriends.Nothingcangobeyondthis.Therecanbenosacrificeandnoservicewhichamancanmakeorrender,whichduty,orthelawofChrist,doesnotdemandwhensuchsacrificeorservicebecomesnecessaryastheproof or fruit of love to Christ. There is no room, therefore, for thisdistinction between counsels and precepts, between what the lawdemandsandwhatloveiswillingtorender.Andthereforethedoctrineofworksofsupererogationisthoroughlyanti-Christian.

TheSenseinwhichtheFruitsoftheSpiritinBelieversarecalledGood.

3. Although no work even of the true people of God, while theycontinue in this world, is absolutely perfect, nevertheless those inwardexercisesandoutwardactswhicharethefruitsoftheSpiritareproperlydesignatedgood,andaresocalledinScripture.Actsix.36,itwassaidofDorcasthatshe"was fullofgoodworks."Ephesians ii. 10,believersaresaid tobe "created inChrist Jesusunto goodworks." 2Timothy iii. 17,teaches that theman of God should be "thoroughly furnished unto allgoodworks."Titusii.14,ChristgaveHimselfforusthatHemight"purifyunto himself a peculiar people, zealous of good works." There is nocontradictioninpronouncingthesameworkgoodandbad,becausethesetermsarerelative,and therelations intendedmaybedifferent.Feedingthe poor, viewed in relation to the nature of the act is a good work.Viewedinrelationtothemotivewhichpromptsit,itmaybegoodorbad.Ifdonetobeseenofmen,itisoffensiveinthesightofGod.Ifdonefromnaturalbenevolence,itisanactofordinarymorality.Ifdonetoadiscipleinthenameofadisciple,itisanactofChristianvirtue.TheworksofthechildrenofGod,therefore,althoughstainedbysin,aretrulyandproperlygood, because, (1.) They are, as to their nature or the thing done,commandedbyGod. (2.)Because, as to themotive, they are the fruits,notmerelyofrightmoralfeeling,butofreligiousfeeling,i.e.,oflovetoGod;and(3.)Becausetheyareperformedwiththepurposeofcomplyingwithhiswill, of honouringChrist and of promoting the interests of hiskingdom.

It follows from the fundamental principle ofProtestantism, that theScriptures are the only rule of faith and practice, that no work can be

regardedasgoodorobligatoryontheconsciencewhichtheScripturesdonotenjoin.Of course it isnotmeant that theBible commands indetaileverythingwhichthepeopleofGodareboundtodo,butitprescribestheprinciples by which their conduct is to be regulated, and specifies thekindofactswhichthoseprincipiesrequireorforbid.ItisenoughthattheScripturesrequirechildrentoobeytheirparents,citizensthemagistrate,andbelieverstoheartheChurch,withoutenjoiningeveryactwhichtheseinjunctions render obligatory. In giving these general commands, theBiblegivesallnecessarylimitations,sothatneitherparents,magistrates,nor Church can claim any authority not granted to them by God, norimpose anything on the conscience which He does not command. Assomechurcheshaveenjoinedamultitudeofdoctrinesasarticlesoffaith,whicharenot taught inScripture, so theyhaveenjoinedamultitudeofacts,whichtheBibleneitherdirectly,norbyjustornecessary inferoncerequires. They have thus imposed upon those who recognize theirauthorityasinfallibleinteaching,ayokeofbondagewhichnooneisableto bear. After the example of the ancient Pharisecs, they teach fordoctrines the commandments of men, and claim divine authority forhuman institutions. From this bondage it was one great design of theReformationtofree thepeopleofGod.Thisdeliverancewaseffectedbyproclaiming theprinciple thatnothing is sinbutwhat theBible forbidsandnothingismorallyobligatorybutwhattheBibleenjoins.

Such,however,isthedisposition,ontheonehand,tousurpauthority,and,on theother, toyield to it, that it isonlyby theconstantassertionand vindication of this principle, that the liberty wherewith Christ hasmadeusfreecanbepreserved.

§5.NecessityofGoodWorks.

On this subject there has never been any real difference of opinionamong Protestants, although there was in the early Lutheran Churchsome misunderstanding. First. It was universally admitted that goodworksarenotnecessary toour justification; that theyareconsequencesand indirectly the fruits of justification, and, therefore, cannot be itsground. Secondly, it was also agreed that faith, by which the sinner is

justified,isnotasawork,thereasonwhyGodpronouncesthesinnerjust.ItistheactbywhichthesinnerreceivesandrestsupontherighteousnessofChrist, the imputationofwhichrendershimrighteous in thesightofGod.Thirdly, faithdoesnot justifybecause it includes,or is therootorprincipleofgoodworks;notas"fidesobsequiosa."Fourthly,itwasagreedthatitisonlyalivingfaith,i.e.,afaithwhichworksbyloveandpurifiesthe heart, that unites the soul to Christ and secures our reconciliationwith God. Fifthly, it was universally admitted that an immoral life isinconsistentwithastateofgrace;thatthosewhowilfullycontinueinthepractice of sin shall not inherit the kingdom of God. The ProtestantswhilerejectingtheRomishdoctrineofsubjectvejustification,strenuouslyinsistedthatnomanisdeliveredfromtheguiltofsinwhoisnotdeliveredfrom its reiguing power; that sanctification is inseparable fromjustification,andthattheoneisjustasessentialastheother.

Thecontroversyonthissubjectwasduemainlytoamisunderstanding,butinameasurealsotoarealdifferenceofopinionastotheofficeofthelawundertheGospel.Melancthontaughtthatrepentancewastheeffectofthelawandanteriortofaith,andusedformsofexpressionwhichwerethought to imply that good works, or sanctification, although not thegroundof justification,wereneverthelessa "causasinequanon"ofouracceptancewithGod.TothisLutherobjected,astruesanctificationistheconsequence,andinnosense theconditionof the sinner's justification.We are not justified because we are holy; but being justified, we arerendered holy. Agricola (born in Eisleben, 1492, died 1566), a pupil ofLuther,andgreatlyinfluentialasapreacher,tookextremegroundagainstMelancthon. He not only held that repentance was not due to theoperation of the law, and was the fruit of faith, but also that the lawshould not be taught under the Gospel, and that good works are notnecessary to salvation.Thebeliever is entirely free from the law, is notunderthelawbutundergrace;andbeingacceptedforwhatChristdid,itisof littleconsequencewhathedoes.LutherdenouncedthisperversionoftheGospel,whichoverlookedentirelythedistinctionbetweenthe lawasacovenantofworksdemandingperfectobedienceastheconditionofjustification,andthelawastherevelationoftheimmutablewillofGodastowhatrationalcreaturesshouldbeanddoincharacterandconduct.HeinsistedthatfaithwasthereceivingofChrist,notonlyforthepardonof

sin,butalsoasasaviour from itspower; that itsobjectwasnotmerelythedeath,butalsotheobedienceofChrist.8

The controversy was renewed not long after in another form, inconsequenceofthepositiontakenbyGeorgeMajor,alsoapupilofLutherandMelancthon,andforsomeyearsprofessoroftheologyandpreacheratWittenberg. He was accused of objecting to the proposition "we aresavedbyfaithalone"andofteachingthatgoodworkswerealsonecessaryto salvation. This was understood as tantamount to saying that goodworksarenecessarytojustification.Major, indeed,deniedthe justiceofthischarge.Hesaidhedidnotteachthatgoodworkswerenecessaryasbeingmeritorious,butsimplyasthenecessaryfruitsoffaithandpartofourobediencetoChrist;nevertheless,hemaintainedthatnoonecouldbesavedwithoutgoodworks.Howthencaninfantsbesaved?Andhowcanthis unconditional necessity of good works be consistent with Paul'sdoctrinethatwearejustifiedbyfaithwithoutworks?WhomGodjustifiesHeglorifies.Justificationsecuressalvation;and,therefore,iffaithalone,orfaithwithoutworks,securesjustification,itsecuressalvation.Itisveryevident that this was a dispute about words. Major admitted that thesinnerwasinastateofsalvationthemomenthebelieved,butheldthatifhis faith did not produce good works it was not a saving faith. In hissermon"OntheConversionofPaul,"hesaid:"Asthouartnowjustifiedbyfaithalone,andhastbecomeachildofGod,andsinceChristandtheHoly Ghost through that faith dwell in thy heart, so are good worksnecessary,nottoobtainsalvation(whichthoualreadyhastasamatterofgrace,withoutworks,throughfaithaloneontheLordJesusChrist),butto hold fast your salvation, that it benot lost, and also because if thoudostnotproducegoodworks,itisanevidencethatthyfaithisfalseanddead,amerepretenceoropinion."Amsdorf, the chief representativeoftheextremistsinthiscontroversy,laiddownhisdoctrineinthefollowingpropositions:(1.)Etsihaecoratio:bonaoperasuntnecessariaadsalutemindoctrmnalegisabstractiveetdeideatoleraripotest,tamenmultiesuntgraves causae, propter quas vitanda, et fugienda est nonminus, quamhaec oratio: Christus est creatura. (2.) In foro justificationis haecpropositio nullomodo ferenda est. (3.) In foro novae obedientiae postreconciliationem nequaquam bona opera ad salutem, sed propter aliascausas necessaria sunt. (4.) Sola fides justificat in principio, medio, et

fine. (5.) Bona opera non sunt necessaria ad retinendam salutem. (6.)Synonymasuntetaequipollentia,seuterminiconvertibiles,justificatioetsalvatio,necullarationedistrahiautpossuntautdebent.(7.)Explodaturergo ex ecclesia cothurnus papisticus propter scandala multiplicia,dissensiones innumerabiles et alias causas, de quibus Apostoli Act. xv.loquuntur."

The"FormofConcord," inwhich thisandothercontroversies in theLutheran Church were finally adjusted, took the true ground on thissubject,midwaybetweenthetwoextremeviews.Itrejectstheunqualifiedpropositionthat goodworks arenecessary to salvation, asmenmaybesavedwhohavenoopportunitytotestifytotheirfaithbytheirworks.Onthe otherhand, it utterly condemns theunwarrantable declaration thatgoodworksarehurtfultosalvation;whichitpronouncestobeperniciousand full of scandal. It teaches that "Fides vera nunquam sola est, quincaritatemetspemsempersecumhabeat."9

ThesamedoctrinewasclearlytaughtintheLutheranSymbolsfromthebeginning, so that the charge made by Romanists, that Protestantsdivorcedmorality fromreligion,waswithout foundation, either in theirdoctrineorpractice. In the "Apology for theAugsburgConfession" it issaid: "Quia fides affert Spiritum Sanctum, et parit novam vitam incordibus, necesse est, quodpariat spiritualesmotus in cordibus.Et quisint illimotus,ostenditpropheta, cumait: 'Dabo legemmeam in cordaeorum.'Postquamigiturfidejustificatietrenatisumus,incipimusDeumtimere, diligere, petere, et expectare ab eo auxilium. . . . Incipimus etdiligereproximos,quiacordahabentspiritualesetsanctosmotus.Haecnonpossuntfieri,nisipostquamfidejustificatisumusetrenatiaccipimusSpiritumSanctum. . . . Profitemur igitur, quod necesse est, inchoari innobis et subindo magis magisque fieri legem. Et complectimur simulutrumquevidelicetspiritualesmotusetexternabonaopera.Falso igiturcalunmianturnosadversarii,quodnostrinondoceantbona opera, cumeanonsolumrequirant,sedetiamostendant,quomodofieripossint."10

Antinomianism.

Antinomianism has never had any hold in the churches of theReformation.Thereisnologicalconnectionbetweentheneglectofmoral

duties,andthesystemwhichteachesthatChristisaSaviouraswellfromthepowerasfromthepenaltyofsin;thatfaithistheactbywhichthesoulreceives and rests onHim for sanctification aswell as for justification;and that such is the nature of the union with Christ by faith andindwellingoftheSpirit,thatnooneis,orcanbepartakerofthebenefitofhisdeath,whoisnotalsopartakerofthepowerofhislife;whichholdstothedivineauthorityoftheScripturewhichdeclaresthatwithoutholinessnomanshallseetheLord(Heb.xii.14);andwhich,inthelanguageofthegreat advocate of salvation by grace, warns all who call themselvesChristians: "Be not deceived: neither fornicators, nor idolaters, noradulterers,noreffeminate,norabusersofthemselveswithmankind,northieves,norcovetous,nordrunkards,norrevilers,norextortionersshallinheritthekingdomofGod."(1Cor.vi.9,10.)ItisnotthesystemwhichregardssinassogreatanevilthatitrequiresthebloodoftheSonofGodforitsexpiation,andthelawassoimmutablethatitrequirestheperfectrighteousnessofChristforthesinner'sjustification,whichleadstolooseviewsofmoralobligation;thesearereachedbythesystemwhichteachesthat thedemands of the lawhavebeen lowered, that they canbemorethanmetby the imperfectobedienceof fallenmen,and that sincanbepardoned by priestly intervention. This is what logic and history aliketeach.

§6.RelationofGoodWorkstoReward.

RomishDoctrine.

On this subject the Romanistsmake a distinction betweenworks donebefore,andthosedoneafterregeneration.Worksastothematterofthemgood, when performed from mere natural conscience, have no othermerit than that of congruity. They are necessarily imperfect, andconstitutenoclaimonthejusticeofGod.Butworksperformedunderthecontrolofgraciousprinciples infused inbaptism,areperfect; theyhavetherefore realmerit, i. e., themeritof condignity.Theygivea claim forreward,notmerelyonthegroundofthedivinepromise,butalsoonthedivinejustice.Tohimthatworkethistherewardnotreckonedofgrace,butofdebt.(Rom.iv.4.)OnthissubjecttheCouncilofTrent,11says:"Si

quisdixerit,hominisjustificatibonaoperaitaessedonaDei,utnonsintetiam bona ipsius justificati merita; aut ipsum justificatum bonisoperibus, quae ab eo per Dei gratiam, et Jesu Christi meritum cujusvivummembrumest, fiunt, non veremereri augmentumgratiae, vitamaeternam, et ipsius vitae aeternae, si tamen in gratia decesserit,consecutionem, atque etiam gloriae augmentum; anathema sit."Bellarmin12 says: "Habet communis catholicorum omnium sententia,opera bona justorum vere, ac proprie esse merita, et merita noncujuscunquepremii,sedipsiusvitaeaeternae."

Theconditionsofsuchmeritoriousworks,accordingtoBellarmin,are:(1.)Thattheybegoodintheirnature.(2.)DoneinobediencetoGod.(3.)Byamaninthislife.(4.)Thattheybevoluntary.(5.)ThattheagentbeinastateofjustificationandfavourwithGod.(6.)Thattheybepromptedbylove.(7.)Thatsomedivinepromisebeattachedtothem.

RefutationofthisRomishDoctrine.

1. This whole doctrine of merit is founded on the assumption thatjustification, their term for regeneration, removes everything of thenatureofsinfromthesoul;thatworksperformedbytherenewedbeingfree fromsinareperfect; thata renewedmancannotonly fulfil all thedemands of the law, but also domore than the law requires. As theseassumptions are contrary tc Scripture, and to the experience of allChristians,thedoctrinefoundedonthemmustbefalse.

2.Thedoctrineisinconsistent,notonlywiththeexpressdeclarationsof the word of God, but also with the whole nature and design of theGospel.The immediate orproximatedesignof theplanof salvation, astheScripturesabundantlyteach,isthemanfestationofthegraceofGod,andthereforeitmustbegratuitousinallitspartsandprovisions,totheentire exclusion of all merit. Unless salvation be of grace it is not arevelationofgrace,andifofgraceitisnotofworks.

3.ThedoctrineissorepugnanttotheinwardteachingsoftheSpirit,aswellastotheteachingsofhisword,thatitcannotbepracticallybelievedeven by those who profess it. The children of God, in spite of theirtheoriesandtheircreeds,donottrustfortheirsalvation,eitherinwhole

orinpart,towhattheyareortowhattheydo;butsimplyandexclusivelytowhatChristisandhasdoneforthem.Inproofofthis,appealmaybemadetothewrittenor recordedexperienceofall thegreat lightsof theLatinChurch.IfeveryChristianisintimatelyconvincedthatheisunholyinthesightofGod;thatallhisbestactsarepolluted;andthatinnoonethingandatnotimedoeshecomeuptothestandardofperfection;itisimpossiblethathecanbelievethathemeritseternallifeonthegroundofhisownworks.

4.AsthedoctrineofmeritisopposedtothenatureanddesignoftheGospel, and to the express declarations of Scripture that we are notjustified or saved by works, but gratuitously for Christ's sake, so it isderogatorytothehonourofChristasourSaviour.HegaveHimselfasaransom;heofferedHimself as a sacrifice; it is byhis obediencewe areconstituted righteous; it is, therefore, only on the assumption that hisransom, sacrifice, and obedience are inadequate that the merit of ourworks canbeneededor admitted. TheRomanists attempt to evade theforce of this objection by saying that we owe to Christ the grace orspiritual lifebywhichweperformgoodworks.HadHenotdiedbroursins,Godwouldnot in baptismwash away our guilt and pollution andimpart those"habitsofgrace"bywhichweareenabledtomeriteternallife. This does not help the matter; for salvation remains a debt as amatterof justiceonthegroundofourgoodworks.It is thiswhichissocontrarytoScripture,totheintimateconvictionofeveryChristian,andtothegloryofChrist,towhomthewholehonourofoursalvationisdue.

DoctrineoftheolderProtestantDivines.

The older theologians, in order the more effectually to refute thedoctrineofmerit, assumed that awork, tobemeritorious,mustbe (1.)"Indebitum,"i.e.,notdue.Somethingwhichwearenotboundtodo.(2.)Ourown.(3.)Absolutelyperfect.(4.)Equal,orbearingadueproportionto the recompense. (5.) And, therefore, that the recompense should bedueonthegoundofjustice,andnotmerelyofpromiseoragreement.Onthese conditions, all merit on the part of creatures is impossible. It is,however,clearlyrecognizedinScripturethata labourer isworthyofhishire.Tohimthatworketh,saystheApostle,therewardisnotreckonedofgrace, but of debt. It is something due in justice. This principle also is

universallyrecognizedamongmen.Evenonthetheoryofslavery,wherethelabourerhimselfhistine,andstrength,andallhehas,areassumedtobelong to hismaster, the servant has a claim to a proper recompense,whichitwouldbeunjusttowithholdfromhim.Andineverydepartmentof life it is recognized as a simplematter of justice, that theman whoperformsastipulatedwork,earnshiswages.Thepaymentisnotamatteroffavour;itisnotduesimplybecausepromised;butbecauseithasbeenearned. It is a debt. So in the case of Adam, had he remained perfect,therewouldhavebeennogroundinjusticewhyheshoulddie,orforfeitthefavourofGod;whichfavourislife.

ThepassageinLukexvii.10,isrelieduponasprovingthatacreaturecaninnocaseperformameritoriousact,i.e.,anactwhichlaysaclaiminjustice fora reward.OurLord there says, "Whenye shallhavedoneallthose things which are commanded you, say, 'We are unprofitableservants:we have done thatwhichwas our duty to do.'" This does notteachthatthelabourerisnotworthyofhishire.ThepassageispartofaparableinwhichourLordsays,thatamasterdoesnotthankhisservantformerelydoinghisduty. Itdoesnot call forgratitude.But itdoesnotfollowthatitwouldbejusttowithholdtheservant'swages,ortorefusetoallowhimtoeatanddrink.Godisjust,andbeingjust,Herewardseveryman according to his works, so long asmen are under the law. If notunder the law, they are dealtwith, not on the principles of law, but ofgrace.

ButalthoughProtestantsdenythemeritofgoodworks,andteachthatsalvation isentirelygratuitous, that theremissionofsins,adoption intothe family of God, and the gift of the Holy Spirit are granted to thebeliever, aswell as admission into heaven, solely on the ground of themerits of the Lord Jesus Christ; they nevertheless teach thatGod doesrewardhispeoplefortheirworks.HavinggraciouslypromisedforChrists sake tooverlook the imperfectionof theirbest services, theyhave theassurancefoundedonthatpromisethathewhogivestoadiscipleevenacup of cold water in the name of a disciple, shall in no wise lose hisreward. The Scriptures also teach that the happiness or blessedness ofbelievers in a future life, will be greater or less in proportion to theirdevotiontotheserviceofChristinthislife.Thosewholovelittle,dolittle;

and thosewho do little enjoy less.What aman sows that shall he alsoreap.AstherewardsofheavenaregivenonthegroundofthemeritsofChrist,andasHehasarighttodowhatHewillwithhisown,therewouldbenoinjusticewerethethiefsavedonthecrossashighlyexaltedastheApostlePaul.ButthegeneraldriftofScriptureisinfavourofthedoctrinethat a man shall reap what he sows; that God will reward every oneaccordingto,althoughnotonaccountofhisworks.

§7.Perfectionism.

ProtestantDoctrine.

ThedoctrineofLutheransandReformed,thetwogreatbranchesoftheProtestant Church, is, that sanctification is never perfected in this life;that sin isnot in any case entirely subdued; so that themost advancedbelieverhasneedaslongashecontinuesintheflesh,dailytoprayfortheforgivenessofsins.

Thequestion isnotas to thedutyofbelievers.Alladmit thatweareboundtobeperfectasourFatherinheavenisperfect.Norisitaquestionas to the command of God; for the first, original, and universallyobligatorycommandment is thatwe should loveGodwith all ourheartand our neighbour as ourselves. Nor does the question concern theprovisionsoftheGospel.ItisadmittedthattheGospelprovidesallthatisneeded for the complete sanctification and salvation of believers.Whatcanwe needmore thanwe have in Christ, his Spirit, hisword and hisordinances?NordoesitconcernthepromisesofGod;forallrejoiceinthehope, founded on the divine promise, that we shall be ultimatelydeliveredfromallsin.GodhasinChristmadeprovisionforthecompletesalvation of his people: that is, for their entire deliverance from thepenalty of the law, from the power of sin, from all sorrow, pain, anddeath; and not only for mere negative deliverance, but for their beingtransformedintotheimageofChrist,filledwithhisSpirit,andglorifiedby the beauty of the Lord. It is, however, too plain that, unlesssanctification be an exception, no one of these promises besides thatwhichconcernsjustification,isperfectlyfulfilledinthislife.Justification

doesnotadmitofdegrees.Amaneitherisundercondemnation,orheisnot. And, therefore, from the nature of the case, justification isinstantaneous and complete, as soon as the sinner believes. But thequestion is, whether, when God promises tomake his people perfectlyholy, perfectly happy, and perfectly glorious, He thereby promises tomake themperfect inholiness in this life? If thepromisesofhappinessandgloryarenotperfectlyfulfilledinthislife,whyshouldthepromiseofsanctificationbethusfulfilled?Itis,however,amerequestionoffact.Alladmit that God can render his people perfect before death as well asafterit. The only question is, Has He promised, with regard tosanctificationalone, that it shall beperfectedon this sideof thegrave?and,Doweseecasesinwhichthepromisehasbeenactuallyfulfilled?Theanswer given to these questions by the Church universal is in thenegative.Solongasthebelieverisinthisworld,hewillneedtoprayforpardon.

Thegroundsofthisdoctrineare,--

1. The spirituality of the divine law and the immutability of itsdemands.Itcondemnsassinfulanywantofconformitytothestandardofabsolute perfection as exhibited in the Bible. Anything less than lovingGodconstantlywith all theheart, all the soul, all themind, andall thestrength,andourneighbourasourselves,issin.

2.TheexpressdeclarationofScripturethatallmenaresinners.Thisdoes notmean simply that allmenhave sinned, that all are guilty, butthatallhavesincleavingtothem."If,"declarestheApostle,"wesaythatwehavenosin,wedeceiveourselves,andthetruthisnotinus."(1Johni.8.)Asthewisemanhadsaidbeforehim,"Thereisnotajustmanuponearth,thatdoethgood,andsinnethnot."(Eccles.vii.20.)Andin1Kingsviii. 46, it is said, "There is noman that sinneth not."And theApostleJames, iii. 2, says: "In many things we offend all." It is a manifestperversion of the simple grammatical meaning of the words to makea`marti,anouvke;comentorefertothepast.Theverb is inthepresenttense.Thetruthisnotinus,saystheApostle,ifwesaywehavenosin,i.e.,thatwearenotnowpollutedbysin.InthecontexthesetsforthChristasthe"WordofLife,"ashavinglifeinHimself,andasbeingthesourceoflifetous.HavingfellowshipwithHim,wehavefellowshipwithGod.But

God is light, i. e., is pure, holy, and blessed; if, therefore, we walk indarkness,i.e.,inignoranceandsin,wecanhavenofellowshipwithHim.Butifwewalkinthelight,asHeisinthelight,thebloodofJesusChristcleansethusfromallsin.Ifwesaywehavenosin,anddonotneednowand at all times the cleansing power of Christ's blood, we deceiveourselves,andthetruthisnotinus.

ArgumentfromtheGeneralRepresentationsofScripture.

ThedeclarationsofScripture,whicharesoabundant,thatthereisnonerighteous,nonotone;thatallhavesinnedandcomeshortofthegloryofGod; thatno flesh living is just in the sight ofGod; and that everyonemustlayhishanduponhismouth,andhismouthinthedustinthesightoftheinfinitelyholyGod,whoaccuseshisangelsoffolly,refertoallmenwithoutexception;toJewsandGentiles;totherenewedandunrenewed;tobabesinChristandtomatureChristians.Allfeel,andallareboundtoacknowledge that they are sinners whenever they present themselvesbeforeGod;allknowthattheyneedconstantlytheinterventionofChrist,andtheapplicationofhisblood,tosecurefellowshipwiththeHolyOne.AsportrayedinScripture,theinwardlifeofthepeopleofGodtotheendof their course in this world, is a repetition of conversion. It is acontinued turning unto God; a constant renewal of confession,repentance, and faith; a dying unto sin, and living unto righteousiiess.Thisistrueofallthesaints,patriarchs,prophets,andapostlesofwhoseinwardexperiencetheBiblegivesusanyaccount.

PassageswhichdescribetheConflictbetweentheFleshandtheSpirit.

3.Moredefinitelyisthistruthtaughtinthosepassageswhichdescribethe conflict in the believer between the flesh and the Spirit. To thisreference has already been made. That the seventh chapter of Paul'sEpistletotheRomansisanaccountofhisowninwardlifeatthetimeofwriting that Epistle, has already, as it is believed, been sufficientlyproved; and such has been the belief of the great body of evangelicalChristiansinallagesoftheChurch.Ifthisbethecorrectinterpretationofthatpassage,thenitprovesthatPaul,atleast,wasnotfreefromsin;thathehadtocontendwithalawinhismembers,warringagainstthelawof

hismind;thathegroanedconstantlyundertheburdenofindwellingsin.Atastilllaterperiodofhislife,whenhewasjustreadytobeofferedup,he says to the Philippians, iii. 12-14, "Not as though I had alreadyattained, either were already perfect: but I follow after, if that I mayapprehend that for which also I am apprehended of Christ Jesus.Brethren, I countnotmyself tohaveapprehended:but thisone thing Ido, forgetting those things which are behind and reaching forth untothosethingswhicharebefore,IpresstowardthemarkfortheprizeofthehighcallingofGodinChristJesus."ThisisanunmistakabledeclarationonthepartoftheApostlethatevenatthis lateperiodofhis lifehewasnot yet perfect; he had not attained the end of perfect conformity toChrist, butwaspressing forward, as one in a race,with all earnestnessthat hemight reach the endof his calling. To answer this, as has beendone by some distinguished advocates of perfectionism, by saying thatPaul'snotbeingperfect,isnoproofthatothermenmaynotbeisnotverysatisfactory.

TheparallelpassageinGalatians,v.16-26,isaddressedtoChristiansgenerally.Itrecognizesthefactthattheyareimperfectlysanctified;thatinthemtherenewedprinciple,theSpiritasthesourceofspirituallife,isincouffictwiththeflesh,theremainsoftheircorruptnature.Itexhortsthemtomortifytheflesh(notthebody,buttheircorruptnature),andtostriveconstantlytowalkunderthecontrollinginfluenceoftheSpirit.Thecharacteristicdifferencebetweentheunrenewedandtherenewedisnotthattheformerareentirelysinful,andthelatterperfectlyholy;butthattheformerarewhollyunderthecontrolof their fallennature,whilethelatterhavetheSpiritofGoddwellinginthem,whichleadsthemtocrucifythe flesh, and to strive after complete conformity to the image of God.Therewasnothing in the characterof theGalatianChristians to renderthis exhortation applicable to them alone. What the Scriptures teachconcerning faith, repentance, and justification, is intended for allChristians; and so what is taught of sanctification suits the case of allbelievers.Indeed,ifamanthinkshimselfperfect,andapprehendsthathehasalreadyattainedwhathisfellowbelieversareonlystrivingfor,agreatpartoftheBiblemustforhimloseitsvalue.WhatusecanhemakeofthePsalms, the vehicle through which the people of God for millenniumshavepouredouttheirhearts?HowcansuchamansympathizewithEzra,

Nehemiah, or any of the prophets? How strange to him must be thelanguageofIsaiah,"Woeisme!forIamundone;becauseIamamanofuncleanlips,andIdwellinthemidstofapeopleofuncleanlips:formineeyeshaveseentheKing,theLORDofhosts."

ArgumentfromtheLord'sPrayer.

4. Not only do the holy men of God throughout the Scriptures incoming into his presence, come with the confession of sin andimperfection,prayingformercy,notonlyforwhattheywerebutalsoforwhat they are, but our Lord has taught all his disciples whenever theyaddress theirFather inheaven to say, "Forgive as our trespasses."ThisinjunctionhaseverbeenastumblingblockinthewayoftheadvocatesofperfectionfromPelagiustothepresentday.ItwasurgedbyAugustineinhisargumentagainstthedoctrineofhisgreatopponent thatmencouldbe entirely free from sin in the present life. The answer given to theargumentfromthissourcehasbeensubstantiallythesameasthatgivenby Pelagius. It is presented in its best form by the Rev. RichardWatson.13Thatwritersays,"(1.)Thatitwouldbeabsurdtosupposethatanyperson is placedunder thenecessity of trespassing, inorder that ageneral prayer designed formen in amixed conditionmight retain itsaptnesstoeveryparticularease. (2.)That trespassingofeverykindanddegree is not supposed by this prayer to be continued, in order that itmight be used always in the same import, or otherwise it might bepleaded against the renunciation of any trespass or transgressionwhatever.(3.)Thatthispetitionisstillrelevanttothecaseoftheentirelysanctifiedandtheevangelicallyperfect,sinceneithertheperfectionofthefirstmannorthatofangelsisinquestion;thatis,aperfectionmeasuredbythepertect law,whichin itsobligation,contemplatesall creaturesashavingsustainedno injurybymoral lapse, andadmits, therefore, ofnoexcuse from infirmitiesandmistakesof judgment;norofanydegreeofobedience below that which beings created naturally perfect, werecapableofrendering.Theremay,however,beanentiresanctificationofabeing rendered naturally weak and imperfect, and so liable to mistakeand infirmity, as well as to defect as to the degree of that absoluteobedience and service which the law of God, never bent to humanweakness, demands from all. These defects, and mistakes, and

infirmities,maybequite consistentwith the entire sanctificationof thesoul and the moral maturity of a being still naturally infirm andimperfect."

Thefirstandsecondoftheseanswersdonottouchthepoint.Noonepretends thatmen are placed under the necessity of sinning, "in orderthat"theymaybeabletorepeattheLord'sprayer.Thiswouldindeedbeabsurd.Theargumentisthis.Ifamanpraystobeforgiven,heconfessesthatheisasinner,andifasinner,heisnotfreefromsinorperfect.Andtherefore, the use of the Lord's prayer by all Christians, is anacknowledgmentthatnoChristianinthislifeisperfect.Thethirdanswerwhichistheoneprincipallyrelieduponandconstantlyrepeated,involvesacontradiction. Itassumes thatwhat isnot sin requires tobe forgiven.Mr. Watson says the petition, "Forgive us our trespasses," may beproperlyusedbythosewhoarefreefromsin.Thisissayingthatsinisnotsin. The argument by which this position is sustained also involves acontradiction.Our"infirmities"aresinsifjudgedby"theperfectlaw";butnotifjudgedby"theevangelicallaw."Aswearenottobejudgedbytheformer, but by the latter,want of conformity tc the law is not sin. Theonly inabilityunderwhichmen, since the fall, labour, arises from theirsinfulness,andthereforeisnoexcuseforwantofconformitytothatlawwhichitissaid,andsaidrightly,is"neverbenttohumanweakness."

ArgumentfromtheExperienceofChristians.

5.AppealmaybemadeonthissubjecttothetestimonyoftheChurchuniversal. There are no forms of worship, no formulas for privatedevotion, in any age or part of the Church, which do not containconfessionofsinandprayerforforgiveness.ThewholeChristianChurchwith all itsmembers prostrates itself before God, saying, "Havemercyuponusmiserablesinners."Ifhereandthereoneandanotheramongthisprostratemultituderefusetobowandjoininthisconfession,theyaretobe wondered at and pitied. They are, however, not to he found.Consciousnessistoostrongfortheory,andtherefore,

6.Wemayappealtotheconscienceofeverybeliever.Heknowsthatheisasinner.Heneverisinastatewhichsatisfieshisownconvictionastowhatheoughttobe.Hemaycallhisdeficienciesinfirmities,weaknesses,

anderrors,andmayrefusetocall themsins.Butthisdoesnotalterthecase. Whatever they are called, it is admitted that they need God'spardoningmercy.

§8.TheoriesofPerfectionismPelagianTheory.

PelagianTheory.

ThetworadicalprinciplesofPelagianismare,first,thatthenatureofman is uninjured by the fall, so that men are free from sin until byvoluntary transgression they incur guilt. Secondly, that our naturalpowers, since, as well as before the fall, are fully competent to rendercompleteobediencetothelaw.

FromtheseprinciplesPelagiusinferred,(1.)Thataman(evenamongtheheathen)mightlivefrombirthtodeathfreefromallsin,althoughhedidnotassertthatanymaneverhadsolived.(2.)Thatwhenconverted,menmight,andnumbersofmendid, livewithoutsin;perfectlyobeyingthe law. (3) That this obedience was rendered in the exercise of theirability,assistedbythegraceofGod.

Bygrace,Pelagiussaysthatwearetounderstand,(1.)ThegoodnessofGodinsoconstitutingournaturethatwecancompletelyobeythelawinvirtue of our free agency. (2.) The revelation, precepts, and example ofChrist. (3.) The pardon of sins committed before conversion. (4.) Themoral influencesof the truthandof the circumstances inwhichweareplaced.Theeffectofgracethusunderstood,issimplytorenderobediencemoreeasy.

IntheCouncilofCarthage,A.D.418,thePelagianswerecondemned,amongotherthings,forteaching,(1.)Thattheeffectofgracewasmerelytorender obediencemore easy. (2.)That thedeclarationof theApostleJohn,"Ifwesaythatwehavenosin,wedeceiveourselves,andthetruthisnotinus,"is,astosome,amereexpressionofhumility.(3.)ThatthepetitionintheLord'sprayer,"Forgiveusourtrespasses,"isnotsuitedtothe saints. They use it only as expressing the desire and necessity of

others.

AccordingtothePelagiantheory,therefore,(1.)Thesinfromwhichthebeliever may be perfectly free is the voluntary transgression of knownlaw.Nothing else is of the nature of sin. (2.) The law towhich perfectconformityinthislifeispossible,andinmanycasesactual,isthemorallawinallitsstrictness.(3.)ThisobediencemayberenderedwithoutanysupernaturalinfluenceoftheHolySpirit.

RomishTheory.

Romanists teach, (1.)Thatby the infusionofgrace in justificationaseffectedbyorinbaptism,everythingofthenatureofsinisremovedfromthesoul.(2.)Thatgoodworksperformedinastateofgracearefreefromthetaintof sin,andareperfect. "Siquis inquolibetbonoopere justumsaltemvenaliterpeccaredixerit....anathemasit."(3.)Thatthelawmaybeandoften is,perfectlyobeyedby thechildrenofGod in this life. (4.)Thatmenmay not only do all that the law requires, but may even gobeyonditsdemands.(5.)Nevertheless,asthereisinhigherlawthanthatbywhichmenaretobejudged,nomanisentirelyfreefromvenialsins,i.e., sinswhichdonotbring thesoulundercondemnation,andthereforeallmeninthislifehaveneedtosay,"Forgiveusourtrespasses."

Fromthisstatementitappears,

1. That by sin fromwhich advanced believers are said to be free, ismeant only what merits condemnation, and in itself deserves theforfeitureofgraceordivinefavour.Itisadmittedthat"concupiscence,"ortheremainsoforiginalsin,isnotremovedbybaptism,butitisnotofthenatureof sin, in the sense just stated.Neitherarevenial sins, i. e., sinswhichdonotforfeitgrace,properlysins,ifjudgedbythelawunderwhichbelievers are now placed. So far, therefore, as the negative part ofperfection,orfreedomfromsinisconcerned,theRomanistsdonotmeanfreedom from moral faults, but simply freedom from what incurs thesentence of the law. It is perfection as judged by a lower standard ofjudgment.

2.The law towhichwe arenow subject, and thedemandsofwhich

Romanists say are satisfied by the obedience of the saints, is not themorallawinitsoriginalstrictness,butthesumofthatwhichisduefrommaninhispresentcircumstances;inotherwords,thedemandsofthelawareaccommodated to the condition ofmen in this life. This is evident,becausetheysaythatthesaintsobeythelawsofarasitisnowbinding,and because they admit that saints commit venial sins,which can onlymean sins which, under a stricter rule of judgment, would meritcondemnation.

3. As stated above, they distinguish between the law and love. Theformer is that which all men, and especially Christians, are bound toobserve,butloveisahigherprinciplewhichpromptstodoingmorethanthelaworjusticedemands.Consequently,thepositivepartofperfection,or conformity to the law, does not imply the highest degree of moralexcellenceofwhichournatureissusceptible,butonlysuchasanswerstothelowerdemandsofthelawtowhichwearenowsubject.Inapassageaheady quoted, Bellarmin says, "Defectus charitatis, quod videlicet nonfaciamus opera nostra tanto fervore dilectionis, quanto faciemus inpatria,defectusquidemest,sedculpa,etpeccatumnonest.Undeetiamcharitas nostra, quamvis comparata ad charitatem oeatorum sitimperfecta, tamen absolute perfecta dici potest."14 In like mannerMoehlersays,15"Inmoderntimestheattempthasbeenmadetosustainthe old orthodox doctrine by assuming that themoral lawmakes idealdemands,which,aseveryother ideal,must remainunattainable. If thisbetrue,thenthemanwhofallsshortofthisidealisaslittleresponsible,and as little deserving of punishment, as an epic poet who should fallshortoftheIliadofHomer."

TheRomishtheoryisconsistent.Inbaptismallsiniswashedaway.Bythe infusionofgrace fullability isgiven todoall that is requiredofus.Nothing can be required beyond what we are able to perform, and,therefore, the demands of the law are suited to our present state. Byobediencetothismodifiedlaw,wemeritincreasedsuppliesofgraceandeternallife.

The perfection, therefore, which Romanists insist upon is merelyrelative;notanentirefreedomfromsin,butonlyfromsuchsinsasmeritcondemnation;notholinesswhichisabsolutelyperfect,butperfectonly

relativelytothelawunderwhichwearenowplaced.Itisclearthatthereis a radical difference between Romanists and Protestants as to thenatureofsinandthelimitsofmoralobligation.Iftheyweretoadoptourdefinitionofsin,theywouldnotpretendtoanyperfectioninthepresentlife.

TheArminianTheory.

TheperfectionwhichtheArminiansteachisattainable,andwhich,inmany cases, they say is actually attained in this life, is declared to becomplete conformity to the law; including freedom from sin, and theproperexerciseofallrightaffectionsandthedischargeofallduties.

Episcopiusdefinesittobe,keepingthecommandmentsofGodwithaperfect fulfilment; or loving God as much as we ought to love Hun,accordingtotherequirementsoftheGospel;oraccordingtothecovenantof grace. "By a perfection of degrees is meant that highest perfectionwhich consists in the highest exertion of human strength assisted bygrace." "This perfection includes two things, (1.) A perfectionproportioned to the powers of each individual; (2.) A desire ofmakingcontinualprogress,andofincreasingonesstrengthmoreandmore."

Limborchdefinesitas"keepingthepreceptsoftheGospelaftersuchmanner,andinsuchdegreeofperfectionasGodrequiresofusunderthedenunciationofeternaldamnation."Thisobedience is "perfectasbeingcorrespondenttothestipulationscontainedinthedivinecovenant.""Itisnot a sinless or absolutely perfect obedience, but such as consists in asincere love andhabit of piety,which excludes all habit of sin,with allenormousanddeliberateactions."16Thisperfectionhasthreedegrees--(1.) That of beginners. (2.) That of proficients. (3.) That of the trulyperfect, who have subdued the habit of sin, and take delight in thepracticeofvirtue.

Wesley17says;"PerfectionisthelovingGodwithalltheheart,mind,soul,andstrength.Thisimpliesthatnowrongtemper,nonecontrarytolove,remains inthesoul;and thatall the thoughts,words,andactions,aregovernedbylove."Dr.Peck18saysthatitis"astateofholinesswhichfullymeetstherequirementsoftheGospel."

Although thesedefinitionsdiffer in some respects, they agree in thegeneral idea that perfection consists in entire conformity to the law towhichwearenowsubject,andbywhichwearetobejudged.

TheLawtowhichBelieversaresubject.

What,accordingtotheArminiantheory,isthatlaw?Theanswertothatquestion is given in a negative, and in a positive form.Negatively, it issaidbyDr.PecknottobetheAdamiclaw,orthelaworiginallygiventoAdam.Fletcher19says:"WithrespecttotheChristlesslawofparadisiacalobedience, we utterly disclaim sinless perfection." "We shall not bejudged by that law; but by a law adapted to our present state andcircumstances, called the law of Christ." "Our Heavenly Father neverexpectsofus,inourdebilitatedstate,theobedienceofimmortalAdaminparadise." The positive statements are, "It is the law of Christ." "TheGospel.""ThestandardofcharactersetupintheGospelmustbesuchasispracticablebyman,fallenasheis.CominguptothisstandardiswhatwecallChristianperfection."20

From this it appears that the law according to which men arepronouncedperfect, isnottheoriginalmoral law,butthemitigated lawsuited to thedebilitatedstateofmansince the fall.Thesin fromwhichthebelievermaybeentirely free, isnotallmoral imperfectionwhich initself deserves punishment, but only such delinquencies as areinconsistentwiththemitigatedlawoftheGospel.

OnthispointthelanguageofLimborchabovequoted,isexplicit.Itisnot"anabsolutelysinlessperfection"thatisasserted.AndFletchersays,Weutterlydisclaim"sinlessperfection"accordingtotheparadisiacallaw.Wesleysays,Bysin ismeant(1.)Voluntarytransgressionofknownlaw.InthissenseallwhoarebornofGodare free fromsin. (2.)Itmeansallunholy tempers, self-will, pride, anger, sinful thonghts. From these theperfect are free. (3.) But mistakes and infirmities are not sins. "Theseare," indeed, "deviations from the perfect law, and consequently needatonement.Yettheyarenotproperlysins.""Apersonfilledwiththeloveof God is still liable to these involuntary transgressions. Suchtransgressionsyoumaycallsins,ifyouplease,Idonot."21Thequestion,however, is notwhatWesley or any otherman chooses to call sin; but

what does the law of God condemn. Nothing which the law does notcondemn can need expiation. If these transgressions, therefore, needatonement, they are sins in the sight ofGod.Our refusing to recognizethemassuchdoesnotaltertheirnature,orremovetheirguilt.

AccordingtotheArminiansystem,especiallyasheldbytheWesleyans,thisperfectionisnotduetothenativeability,orfreewillofman,buttothegraceofGod,orsupernatural influenceof theSpirit.Perfection isamatterofgrace,(1.)BecauseitissolelyonaccountoftheworkofChristthat God lowers the demands of the law, and accepts as perfect theobediencewhichthemilderlawoftheGospeldemands.(2.)Becausetheability to render this obedience is due to the gracious influence of theHoly Spirit. (3.) Because believers constantly need the intercession ofChrist as our High Priest, to secure them from condemnation forinvoluntary transgressions, which, judged by the law, would incur itspenalty.

OberlinTheory.

ThistheoryissocalledbecauseitsprominentadvocatesaretheofficersoftheOberlinUniversityinOhio.PresidentMahan22says,perfectioninholiness implies a full and perfect discharge of our entire duty; of allexistingobligationsinrespectofGodandallotherbeings.ItislovingGodwithalltheheart,soul,mind,andstrength.Itimpliestheentireabsenceofselfishnessand theperpetualpresenceandallpervadinginfluenceofpureandperfectlove.

Professor Finney says: "By entire sanctification, I understand theconsecrationofthewholebeingtoGod.Inotherwords,itisthestateofdevotednesstoGodandhisservicerequiredbythemorallaw.Thelawisperfect.Itrequiresjustwhatisright,allthatisright,andnothingmore.Nothingmorenorlesscanpossiblybeperfectionorentiresanctificationthanobedience to the law.Obedience to the lawofGod in an infant, aman, an angel, and inGod himself, is perfection in each of them. Andnothing can possibly be perfection in any being short of this; nor cantherepossiblybeanythingaboveit."23

The law which now bindsmen and to which they are bound to be

perfectly conformed, is the originalmoral law given to Adam. But thatlawdemandsnothingmoreandnothinglessthanwhateverymaninhisinwardstateandoutwardcircumstancesisabletorender.Thelawmeetsman at every step of his ascending or descending progress. The moregrace,knowledge,orstrengthhehas,themoredoesthelawdemand.Onthe other hand, the less of knowledge, culture, moral susceptibility, orstrengthhepossesses,thelessdoesthelawrequireofhim.

PresidentMahansays,PerfectiondoesnotimplythatweloveGodasthesaintsdoinheaven,butmerelythatweloveHimasfaraspracticablewithourpresentpowers.

ProfessorFiuneysays,The lawdoesnot require thatweshould loveGodaswemightdo,hadwealwaysimprovedourtime,orhadweneversinned.. Itdoesnot suppose thatourpowersare inaperfect state.Theservicerequiredisregulatedbyourability.

Theprincipleofthisperfectobedienceisourownnaturalability.Afreemoral agent must be able to be and to do all that the law can justlydemand.Moral ability, natural ability, gracious ability, are distinctionswhichProfessorFinneypronouncesperfectlynonsensical."Itis,"hesays,"a first truth of reason thatmoral obligation implies the possession ofevery kind of ability which is required to render the required actpossible."24

TheOberlintheoryofperfectionisfoundedonthefollowingprinciples:--

1. Holiness consists in disinterested benevolence, i. e., a perfectwillingnessthatGodshoulddowhateverthehighestgoodoftheuniversedemands.Amaneitherhas,orhasnot,thiswillingness.Ifhehas,hehasallthatisrequiredofhim.Heisperfect.Ifhehasnotthiswillngnessheisinrebellion againstGod. Therefore it is said, "Perfection, as implied inthe action of our voluntary powers in full harmony with our presentconvictionsofdutyisanirreversibleconditionofeternallife."25

2.Thereisnosinbutinthevoluntarytransgressionofknownlaw.

3. There is nomoral character in anything but generic volitions, orthose purposeswhich terminate on anultimate end.There is nomoralcharacter in feeling,andmuch less instatesofmindnotdeterminedbythe will. When a man's purpose is to promote the happiness of theuniverse he is perfectly holy; when it is anything else, he is perfectlysinful.

4.Everyman,invirtueofbeingafreeagent,hasplenaryabilitytofulfilall his obligations. This principle, thoughmentioned last, is the root ofthewholesystem.

TheRelationbetweentheseTheoriesofPerfection.

ThePelagianand theOberlin theories agree as to their viewsof thenatureofsin; theabilityofman;andtheextentof theobligationof thelaw.

Theydiffer as to their viewsof thenatureof virtueorholiness.ThePelagiansystemdoesnotassume thatdisinterestedbenevolence,or thepurpose to promote the highest good of the universe, is the sum of allvirtue; i. e., it doesnotput theuniverse in theplace ofGod, as that towhich our allegiance is due. They differ also in that, while theOberlindivinesmaintaintheplenaryabilityofman,theygivemoreimportancetothe work of the Holy Spirit; and in that, it is generally admitted thatalthoughmenhave theability todo theirwholeduty, yet that theywillnotexertitarightunlessinfluencedbythegraceofGod.

TheRomishandArminiantheoriesagree,(1.)Inthatbothteachthatthelawtowhichweareboundtobeconformedisnot"idealexcellence;"not the Adamic law; not themoral law in its original strictness; but amilder law suited to our condition since the fall. (2.) That by freedomfrom sin is not meant freedom from what the law in its strictnesscondemns,andwhatinitsnatureneedsexpiationandpardon,butfromeverythingwhichthemilderlaw,"thelawofChrist,"condemns.(3.)Theyagree in denying to men since the fall ability perfectly to keep thecommandmentsofGod,butattributetheabilityanddispositiontoobeytothegraceofGod;orthesupernaturalinfluenceoftheHolySpirit.

Theydifferastothemodeinwhichthisgraceiscommunicated,inthatthe Romanists say that it is only through the sacraments, whereasArminians say that sufficient grace is given to all men, which, if dulyimproved, secures such larger measures of grace as will enable thebelievertobecomeperfect.Theydifferalsoastothenatureofgoodworksin so far as Romanists include under that category many things notcommanded in the Scriptures; and as they teach the possibility ofperforming works of supererogation, which the Arminians deny. TheRomanists also teach that good works merit eternal life, whichevangelicalArminiansdonot.

Thesetheories,however,allagreeinteachingthatthelawottGodhasbeen lowered inso far that itsdemandsaresatisfiedbya lessdegreeofobediencethanwasrequiredofAdam,orofmaninhisnormalstate;andthereforeincallingthatperfectionwhichinfactisnotperfection,eitherinthesightofGodorofanenlightenedconscience.ItisacontradictiontosaythatamanisperfectwhoseactsandshortcomingsneedexpiationandthepardoningmercyofGod.

Itmaybesafelyassumedthatnomanlivinghaseverseenafellow-manwhom,evenintheimperfectlightinwhichamanrevealshimselftohisfellows,hedeemsperfect.Andnosoundmindedmancanregardhimselfasperfect,unlesshelowersthestandardofjudgmenttosuithiscase.Andhereliesoneofthespecialdangersofthewholesystem.IfthelawofGodcanberelaxedinitsdemandstosuitthestateofitssubjects,thenthereisno limit to be assigned to its condescension. Thus perfectionism hassometimes, although not among the Methodists, lapsed intoantinomianism.

Endnotes

1.VI.21;Hase,LibriSymbolici,3dedit.Leipzig,1846,p.723.2.VI.7;Ibid.p.719.3.Institutio,III.xiv.9;edit.Berlin,1834,partii.p.37.4.DeJustificatione, IV.xvii;Disputationes, edit.Paris, 1608, vol. iv. p.933,b.5.SeeChemnitzExamen,DeBonisOperibus, III. edit. Frankfort, 1574,

parti.p.209,a.6.Mohler,Symbolik,6thedit.Mainz,1843,p.216.7.Bellarmin,DeMembrisEcclesiaeMilitantis, lib.II.deMonachis,cap.7,8;Disputationes,edit.Paris,1608,vol.ii.pp.363-365.8.SeeDorner,GeschichtederprotestantischenTheologie,Munich,1867,pp.336-344.9.Epitome,III.xi.;Hase,LibriSymbolici,3dedit.1846,p.586.10.III.iv.,v.,xv.;Hase,pp.83,85.11.Sess.vi.canon32;Streitwolf,LibriSymbolici,Gottingen,1846,vol.i.p.37.12.DeJustificatione,v.i.;Disputationes,edit.Paris,1608,vol.iv.p.949,a.13.TheologicalInstitutes,II.xxix.;edit.NewYork,1832,p.545.14.DeJustificatione,IV.xvii.;Disputationes,edit.Paris,1608,vol.iv.p.933,b.15.Symbolik,6thedit.Mainz,1843,p.216.16.TheologiaChristiana, v. lxxix. 2, 8, 14; edit. Amsterdam, 1715, pp.658,a,659,b,661,a.17.PlainAccountofChristianPerfection,p.43.18.ChristianPerfection,NewYork,1843,p.292.19.Seeabove,p.192.20.Peck,ChristianPerfection,p.294.21.PlainAccount,pp.62-67.22.ChristianPerfection,p.7.23.OberlinEvangelist,vol.ii.p.1.24.Sermons,vol.iv.No.18.25.OberlinQuarterlyReview,May1846,p.468.