As to the law which man in his present state may perfectly fulfill, they hold that it is the single and original law of God, the requirements of which, however, in the case of every individual subject, are measured by the individual's ability, and opportuni- ties of knowledge. As to the means whereby this perfection may be attained, they maintain the plenary ability of man's natural will to discharge all the obligations resting upon him, and they admit the assistance of God's grace only in the sense of the influ- ence of the truth, and other propitious circumstances in persuad- ing man to use his own power. Thus the means of perfect sane- tification are, 1st, man's own volition, 2d, as helped by the study of the Bible, prudent avoidance of temptation, etc.
26. In what sense do Romanists hold the doctrine of per- fection ?
The decisions of the Council of Trent upon this subject, as upon all critical points, are studiously ambiguous. They lay down the principle that the law must be possible to them upon whom it is binding, since God does not command impossibilities. Men justified (sanctified) may by the grace of God dwelling in them satisfy the divine law, pro hujus vitas statu, i. e., as graci- ously for Christ's sake adjusted to our present capacities. They confess, nevertheless, that the just may fall into venial sins every day, and that while in the flesh no man can live entirely without sin, (unless by a special privilege of God) ; yet that in this life the renewed can fully keep the divine law ; and even by the ob- servance of the evangelical counsels do more than is commanded ; and thus, as many saints have actually done, lay up a fund of supererogatory merit. — Council of Trent, Session VI. Compare Chapters XI. and XVI., and canons 18, 23, and 32. See above, question 14.
27. In what sense do they hold that the renewed may, in this life live without sin ; in what sense fully satisfy the law ; and by the use of what means do they teach that this perfection may be attained ?
As to sin, they hold the distinction between mortal and venial
414 PEKFECTIONISM.
sins, and that the concupiscence that remains in the bosom of the renewed, as the result of original and the fuel of actual sin, is not itself sin, since sin consists only in the consent of the will to the impulse of concupiscence. In accordance with these views they hold that a Christian in this life may live without committing mortal sins, but that he never can be free from the inward movements of concupiscence, nor from liability to fall through ignorance, in- attention, or passion into venial sins.
As to the law, which a believer in this life may fully satisfy, they hold that as God is just and can not demand of us what is impossible, his law is graciously adjusted to our present ca- pacities, as assisted by grace, and that it is this law pro hujus vitce statu, which we may fulfill.
As to the means whereby this perfection may be attained, they hold that divine grace precedes, accompanies, and follows all of our good works, which divine grace is to be sought through those sacramental and priestly channels which Christ has institued in his church, and especially in the observance of works of prayer, fasting, and alms deeds, and the acquisition of supererogatory merit by the fulfillment of the counsels of Christ to chastity, obedience, and voluntary poverty. — Council of Trent, Sess. XIV., Chapter V., Sess. VI., Chapters XI. and XII., Sess. V., canon 5 ; Cat. Kom., Part II., Chapter II., question 32, and Part II., Chapter V., question 59, and Part III., Chapter X., ques- tions 5-10.
28. In what form was the doctrine taught by the early Ar- minians ?
Arminius declared that his mind was in suspense upon this subject, (Writings of Arminius, translated by Nichols, Vol. I., p. 256.) His immediate successors in the theological leadership of the remonstrant party, developed a theory of perfectionism ap- parently identical with that taught by Wesley, and professed by his disciples. "A man can, with the assistance of divine grace, keep all the commandments of God perfectly, according to the gospel or covenant of grace. The highest evangelical perfection, (for we are not teaching a legal perfection, which includes sin- lessness entire in all respects and in the highest degree, and ex- cludes all imperfection and infirmity, for this we believe to be
APPLICATION OF REDEMPTION. 415
impossible,) embraces two things, 1st, a perfection proportioned to the powers of each individual : 2d, a desire of making continual progress and increasing one's strength more and more." — Epis- copius, quoted by Dr. G-. Peck, " Christian Perfection," pp. 135 and 136.
29. What is the Wesleyan doctrine on this subject ?