(1.) Voluntary transgression of known law. In this sense all who are born of God are free from sin. (2.) It means all unholy tem- pers, self-will, pride, anger, sinful thoughts. From these the per- fect are free. (3.) But mistakes and infirmities are not sins. u These are," indeed, "deviations from the perfect law, and conse- quently need atonement. Yet they are not properly sins." " A person filled with the love of God is still liable to these involun- tary transgressions. Such transgressions you may call sins, if you please, I do not." x The question, however, is not what Wesley or any other man chooses to call sin ; but what does the law of God condemn. Nothing which the law does not condemn can need expiation. If these transgressions, therefore, need atonement, they are sins in the sight of God. Our refusing to recognize them as such does not alter their nature, or remove their guilt.
According to the Arminian system, especially as held by the Wesleyans, this perfection is not due to the native ability, or free will of man, but to the grace of God, or supernatural influence of the Spirit. Perfection is a matter of grace, (1.) Because it is solely on account of the work of Christ that God lowers the demands of the law, and accepts as perfect the obedience which the milder law of the Gospel demands. (2.) Because the ability to render this obedience is due to the gracious influence of the Holy Spirit. (3.) Because believers constantly need the inter- cession of Christ as our High Priest, to secure them from con- demnation for involuntary transgressions, which, judged by the law, would incur its penalty.
Oberlin Theory.
This theory is so called because its prominent advocates are the officers of the Oberlin University in Ohio. President Mahan 2 says, perfection in holiness implies a full and perfect discharge of our entire duty ; of all existing obligations in respect of God and all other beings. It is loving God with all the heart, soul, mind, and strength. It implies the entire absence of selfishness and the perpetual presence and all pervading influence of pure and perfect love*
Professor Finney says : " By entire sanctification, I understand the consecration of the whole being to God. In other words, it is the state of devotedness to God and his service required by the moral law. The law is perfect. It requires just what is right ; all that is right, and nothing more. Nothing more nor less can
1 Plain Account, pp. 62-67. 2 Christian Perfection, p» 7.
256 PART m. Ch. XVIII. — SAN CTIFICATION.
possibly be perfection or entire sanctification than obedience to the law- Obedience to the law of God in an infant, a man, an angel, and in God himself, is perfection in each of them. And nothing can possibly be perfection in any being short of this ; nor can there possibly be anything above it." *
The law which now binds men and to which they are bound to be perfectly conformed, is the original moral law given to Adam. But that law demands nothing more and nothing less than what every man in his inward state and outward circumstances is able to render. The law meets man at every step of his as- cending or descending progress. The more grace, knowledge, or strength he has, the more does the law demand. On the other hand, the less of knowledge, culture, moral susceptibility, or strength he possesses, the less does the law require of him.
President Mahan says, Perfection does not imply that we love God as the saints do in heaven, but merely that we love Him as far as practicable with our present powers.
Professor Finney says, The law does not require that we should love God as we might do, had we always improved our time, or had we never sinned. It does not suppose that our powers are in a perfect state. The service required is regulated by our ability.
The principle of this perfect obedience is our own natural abil- ity. A free moral agent must be able to be and to do all that the law can justly demand. Moral ability, natural ability, gra- cious ability, are distinctions which Professor Finney pronounces perfectly nonsensical. " It is," he says, " a first truth of reason that moral obligation implies the possession of every kind of ability which is required to render the required act possible." 2
The Oberlin theory of perfection is founded on the following principles : —
1. Holiness consists in disinterested benevolence, i. e., a perfect willingness that God should do whatever the highest good of the universe demands. A man either has, or has not, this willingness. If he has, he has all that is required of him. He is perfect. If he has not this willingness he is in rebellion against God. There- fore it is said, " Perfection, as implied in the action of our vol- untary powers in full harmony with our present convictions of duty, is an irreversible condition of eternal life." 8
2. There is no sin but in the voluntary transgression of known law.
1 Oberlin Evangelist, vol. ii. p. 1.
2 Sermons, vol. iv. No. 18.
» Oberlin Quarterly Review, May 1846, p. 468.