falls short of this ideal is as little responsible, and as little de- serving of punishment, as an epic poet who should fall short of the Iliad of Homer."
The Romish theory is consistent. In baptism all sin is washed away. By the infusion of grace full ability is given to do all that is required of us. Nothing can be required beyond what we are able to perform, and, therefore, the demands of the law are suited to our present state. By obedience to this modified law, we merit increased supplies of grace and eternal life.
The perfection, therefore, which Romanists insist upon is merely relative ; not an entire freedom from sin, but only from such sins as merit condemnation ; not holiness which is absolutely perfect, but perfect only relatively to the law Under which we are now placed. It is clear that there is a radical difference between Romanists and Protestants as to the nature of sin and the limits of moral obligation. If they were to adopt our definition of sin, they would not pretend to any perfection in the present life.
The Arminian Theory.
The perfection which the Arminians teach is attainable, and which, in many cases, they say is actually attained in this life, is declared to be complete conformity to the law ; including free- dom from sin, and the proper exercise of all right affections and the discharge of all duties.
Episcopius defines it to be, keeping the commandments of God with a perfect fulfilment ; or loving God as much as we ought to love Him, according to the requirements of the Gospel ; or accord- ing to the covenant of grace. " By a perfection of degrees is meant that highest perfection which consists in the highest exer- tion of human strength assisted by grace." " This perfection includes two things, (1.) A perfection proportioned to the powers of each individual ; (2.) A desire of making continual progress, and of increasing one's strength more and more."
Limborch defines it as " keeping the precepts of the Gospel after such manner, and in such degree of perfection as God re- quires of us under the denunciation of eternal damnation." This obedience is " perfect as being correspondent to the stipulations contained in the divine covenant." " It is not a sinless or abso- lutely perfect obedience, but such as consists in a sincere love and habit of piety, which excludes all habit of sin, with all enor- mous and deliberate actions." * This perfection has three degrees
i Theologia Christiana, v. lxxix. 2, 8, 14; edit. Amsterdam, 1715, pp. 658, a, 659, b, 661, a.
254 PART IE. Ch. XVm. - SANCTIFICATION.
(1.) That of beginners. (2.) That of proficients. (3.) That of the truly perfect, who have subdued the habit of sin, and take delight in the practice of virtue.
Wesley * says ; " Perfection is the loving God with all the heart, mind, soul, and strength. This implies that no wrong temper, none contrary to love, remains in the soul ; and that all the thoughts* words, and actions, are governed by love." Dr. Peck 2 says that it is " a state of holiness which fully meets the require- ments of the Gospel."
Although these definitions differ in some respects, they agree in the general idea that perfection consists in entire conformity to the law to which we are now subject, and by which we are to be judged.
The Law to which Believers are subject.
What, according to the Arminian theory, is that law ? The answer to that question is given in a negative, and in a positive form. Negatively, it is said by Dr. Peck not to be the Adamio law, or the law originally given to Adam. Fletcher 8 says : " With respect to the Christless law of paradisiacal obedience, we utterly disclaim sinless perfection." " We shall not be judged by that law ; but by a law adapted to our present state and circumstances, called the law of Christ." " Our Heavenly Father never expects of us, in our debilitated state, the obedience of immortal Adam in paradise." The positive statements are, u It is the law of Christ." " The Gospel." " The standard of character set up in- the Gospel must be such as is practicable by man, fallen as he is.. Coming up to this standard is what we caU Christian perfection." 4
From this it appears that the law according to which men are pronounced perfect, is not the original moral law, but the miti- gated law suited to the debilitated state of man since the fall. The sin from which the believer may be entirely free, is not all moral imperfection which in itself deserves punishment, but only such delinquencies as are inconsistent with the mitigated law of the Gospel.
On this* point the language of Limborch above quoted, is ex- plicit. It is not " an absolutely sinless perfection " that is asserted. And Fletcher says, We utterly disclaim u sinless perfection " ac- cording to the paradisiacal law. Wesley says, By sin is meant
1 Plain Account of Christian Perfection, p. 48. a Christian Perfection, New York, 1843, p. 292. 8 See above, page 192. • Peck, Christian Perfection, p. 294.