come short of the glory of God ; that no flesh living is just in the sight of God ; and that every one mnst lay his hand upon his mouth, and his mouth in the dust in the sight of the infinitely holy God, who accuses his angels of folly, refer to all men with- out exception ; to Jews and Gentiles ; to the renewed and unre- newed ; to babes in Christ and to mature Christians. All feel, and all are bound to acknowledge that they are sinners whenever they present themselves before God ; all know that they need constantly the intervention of Christ, and the application of his blood, to secure fellowship with the Holy One. As portrayed in Scripture, the inward life of the people of God to the end of their course in this world, is a repetition of conversion. It is a con- tinued turning unto God ; a constant renewal of confession, re- pentance, and faith ; a dying unto sin, and living unto righteous- ness. This is true of all the saints, patriarchs, prophets, and apostles of whose inward experience the Bible gives us any ac- count.
Passages which describe the Conflict between the Flesh and the
Spirit.
3. More definitely is this truth taught in those passages which describe the conflict in the believer between the flesh and the Spirit. To this reference has already been made. That the seventh chapter of Paul's Epistle to the Romans is an account of his own inward life at the time of writing that Epistle, has al- ready, as it is believed, been sufficiently proved ; and such has been the belief of the great body of evangelical Christians in all ages of the Church. If this be the correct interpretation of that passage, then it proves that Paul, at least, was not free from sin ; that he had to contend with a law in his members, warring against the law of his mind ; that he groaned constantly under the burden of indwelling sin. At a still later period of his life, when he was just ready to be offered up, he says to the Philip- pians, iii. 12-14, " Not as though I had already attained, either were already perfect : but I follow after, if that I may appre- hend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended : but this one thing I do, forgetting those things which are behind and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus." This is an unmistakable declaration on the part of the Apostle that even at this late period of his life he was not yet perfect ; he had
248 PART III. Ch. XV1H. — SANCTIFICATION.
not attained the end of perfect conformity to Christ, but was press- ing forward, as one in a race, with all earnestness that he might reach the end of his calling. To answer this, as has been done by some distinguished advocates of perfectionism, by saying that Paul's not being perfect, is no proof that other men may not be ; is not very satisfactory.
The parallel passage in Galatians, v. 16-26, is addressed to Christians generally. It recognizes the fact that they are imper- fectly sanctified ; that in them the renewed principle, the Spirit as the source of spiritual life, is in conflict with the flesh, the re- mains of their corrupt nature. It exhorts them to mortify the flesh (not the body, but their corrupt nature), and to strive con- stantly to walk under the controlling influence of the Spirit. The characteristic difference between the unrenewed and the re- newed is not that the former are entirely sinful, and the latter perfectly holy ; but that the former are wholly under the control of their fallen nature, while the latter have the Spirit of God dwelling in them, which leads them to crucify the flesh, and to strive after complete conformity to the image of God. There was nothing in the character of the Galatian Christians to render this exhortation applicable to them alone. What the Scriptures teach concerning faith, repentance, and justification, is intended for all Christians ; and so what is taught of sanctification suits the case of all believers. Indeed, if a man thinks himself perfect, and apprehends that he has already attained what his fellow be- lievers are only striving for, a great part of the Bible must for him lose its value. What use can he make of the Psalms, the vehicle through which the people of God for millenniums have poured out their hearts ? How can such a man sympathize with Ezra, Nehemiah, or any of the prophets ? How strange to him must be the language of Isaiah, " Woe is me ! for I am undone ; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips : for mine eyes have seen the King, the Lord of hosts."
Argument from the Lord's Prayer. 4. Not only do the holy men of God throughout the Scriptures in coming into his presence, come with the confession of sin and imperfection, praying for mercy, not only for what they were but also for what they are, but our Lord has taught all his disciples whenever they address their Father in heaven to say, " Forgive us our trespasses." This injunction has ever been a stumbling