1st. They argue that this perfection is attainable in this life, (1.) From the commands of God, who never will command im- possibilities, Matt, v., 48. (2.) From the fact that abundant provision has already been made in the gospel for securing the perfect sanctification of God's people ; in fact, all the provision that ever will be made. (3.) From the promises of God to redeem Israel from all his iniquities, etc., Ps. cxxx., 8 ; Ezek. xxxvi., 25-29 ; 1 John i., 7, 9. (4.) From the prayers of saints recorded in Scripture with implied approval, Ps. li., 2 ; Heb, xiii., 21.
2d. They argue that this perfection has in fact been attained. (1.) From biblical examples, as David, Acts xiii., 22. See also Gen. vi., 9 ; Job i., 1 ; Luke i., 6. (2.) Modern examples — Peck's " Christian Perfection," pp. 365-396.
We answer —
1st. The Scriptures never assert that a Christian may in this life attain to a state in which he may live without sin.
2d. The meaning of special passages must be interpreted in consistency with the entire testimony of Scripture.
3d. The language of Scripture never implies that man may here live without sin. The commands of God are adjusted to man's responsibility, and the aspirations and prayers of the saints to their duties and ultimate privileges, and not to their present ability. Perfection is the true aim of the Christian's effort in every period of growth and in every act. The tenns " perfect"
420 PERFECTIONISM.
and " blameless" are often relative, or used to signify simple gen- uineness or sincerity. This is evident from the recorded fact : — 4th. That all the perfect men of the Scriptures sometimes sinned ; witness the histories of Noah, Job, David, Paul, and compare Gen. vi., 9, with Gen. ix., 21, and Job i., 1, with Job iii., 1, and ix., 20 ; also see Gal. ii., 11, 14; Ps. xix., 12 ; Kom. vii.; Gal. v., 17 ; Phil, iii., 12-14.
36. What special objections bear against the Pelagian theory of perfection ?
This is a part of a wholly Anti- Christian system. Its con- stituent elements are a denial of the Scripture testimony with regard to original sin, and the work of the Spirit of grace in effectual calling, and an assertion of man's ability to save him- self. It involves low views of the guilt and turpitude of sin, and of the extent, spirituality, and unchangeableness of God's holy law. This is the only perfectly consistent theory of perfec- tion ever ventilated, and in the same proportion it is the most thoroughly unchristian.
37. What special objections bear against the Romish theory ?
This theory is inconsistent —
1st. With the true nature of sin. It denies that concupis- cence is sin, and admits as such only those deliberate acts of the will which assent to the impulse of concupiscence. It distin- guishes between mortal and venial sins. The truth is that every sin is mortal, and concupiscence, " sin dwelling in me," " law in ray members," is of the very essence of sin, Kom. vii., 8-23.
2d. It is inconsistent with the nature of God's holy law, which is essentially immutable, and the demands of which have never been lowered in accommodation to the weakened faculties of men.
3d. It is essentially connected with their theory of the merit of good works, and of the higher merit of works of supereroga- tion which is radically subversive of the essentials of the gospel.
38. What special objections bear against the Oberlin theory ? This theory appears to assimilate more nearly than the others
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with the terrible self-consistency and the Anti-Christian spirit of the Pelagian view. It differs from that heresy, however, in hold- ing, 1st. That the law of God is, as a matter of sheer justice, accommodated to the weakened faculties of men. 2d. That the shortcomings of men in the present life, as measured by the original law of God, are not sin, since a man's duty is measured only by his ability. 3d. In making the principle of this perfec- tion to consist in " perfect and disinterested benevolence/' In all these respects, also, this theory is inconsistent with the true nature of God's law, the true nature of sin, and the true nature of virtue.
39. What special objections bear against the Arminian theory ?