THE NATURE OF CHRISTIAN PERFECTION.

"Be ye therefore perfect, even as your Father in heaven is perfect."—Matt. v:48.

Two important features of this passage demand our special attention:—1. The demand, "Be perfect." 2. The nature and extent of the command; "even as your Father in heaven is perfect." In other words, we are here required to be as perfect, as holy, as free from all sin, in our sphere as creatures, as God is in his as our Creator and our Sovereign.

My design in the present discourse is to answer this one question,—What is perfection in holiness? In answering this inquiry, I would remark, that perfection in holiness implies a full and perfect discharge of our entire duty, of all existing obligations in respect to God and all other beings. It is perfect obedience to the moral law. It is "loving the Lord our God with all our heart, and with all our soul, and with all our strength, and our neighbour as ourselves." It implies the entire absence of all selfishness, and the perpetual presence and all-pervading influence of pure and perfect love. "Love is the fulfilling of the law."

In the Christian, perfection in holiness implies the consecration of his whole being to Christ—the subjection of all his powers and susceptibilities to the control of one principle,—"faith on the son of God." This is what the moral law demands of him in his circumstances. Were the Christian in that state in which he should "eat and drink, and do all that he does for the glory of God," in which his eye should be perfectly single to this one object; or in which the action of all his powers should be controlled by faith, which works by love, he would then, I suppose, have attained to a state of entire sanctification—his character would be "perfect and entire, wanting nothing." Every duty to every being in existence would be discharged.

It will readily be perceived, that perfect holiness, as above described, does not imply perfect wisdom, the exclusive attribute of God. The Scriptures, speaking of the human nature of Christ, affirm, that he "increased in wisdom." This surely does not imply that his holiness was less perfect at one time than at another. So of the Christian. His holiness may be perfect in kind, but finite in degree, and in this sense imperfect; because his wisdom and knowledge are limited, and in this sense imperfect.

Holiness, in a creature, may also be perfect, and yet progressive—progressive, not in its nature, but in degree. To be perfect, it must be progressive in the sense last mentioned, if the powers of the subject are progressive. He is perfect in holiness, whose love at each successive moment corresponds with the extent of his powers. "If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not."

Hence I remark that perfection in holiness does not imply, that we now love God with all the strength and intensity with which redeemed spirits in heaven love him. The depth and intensity of our love depend, under all circumstances, upon the vigour and reach of our powers, and the extent and distinctness of our vision of Divine truth. "Here we see through a glass darkly; there face to face." Here our powers are comparatively weak; there they will be endowed with an immortal and tireless vigour. In each and every sphere, perfection in holiness implies a strength and intensity of love corresponding with the reach of our powers, and the extent and distinctness of our vision of truth in that particular sphere. The child is perfect in holiness who perpetually exercises a filial and affectionate obedience to all the Divine requisitions, and loves God with all the powers which it possesses as a child. The man is perfect in holiness who exercises the same supreme and affectionate obedience to all that God requires, and loves him to the full extent of his knowledge and strength as a man. The saint on earth is perfect, when he loves with all the strength and intensity rendered practicable by the extent of his knowledge and reach of his powers in his present sphere. The saint in heaven will be favoured with a seraph's vision, and a seraph's power. To be perfect there, he must love and adore with a seraph's vigour, and burn with a seraph's fire.

To present this subject in a somewhat more distinct and expanded form, the attention of the reader is now invited to a few remarks upon 1Thes. 5:23,—"And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ." The prayer of the apostle for Christians here is, in the language of Dr. Scott, that the "very God of peace" "would sanctify them wholly, and in respect to their entire nature, as consisting of a rational and immortal soul, an animal life, with its various sensitive appetites, and a material body; that every sense, member, organ, and faculty might be completely purified, and devoted to the service of God; and that thus they might be preserved blameless till the coming of Christ." In short, the prayer of the apostle is, that all the powers and susceptibilities of our being may not only be purified from all that is unholy, but wholly sanctified and devoted to Christ, and for ever preserved in that state. Now, the powers and susceptibilities of our nature are all comprehended in the following enumeration:—the will, the intellect, and our mental and physical susceptibilities and propensities. The question to which the special attention of the reader is invited is this: When are we in a perfectly sanctified and blameless state, in respect to the action of all these powers and susceptibilities?

1. That we be in a perfectly sanctified and blameless state in regard to our wills, implies, that the action of all our voluntary powers be in entire conformity to the will of God; that every choice, every preference, and every volition, be controlled by a filial regard to the Divine requisitions. The perpetual language of the heart must be, "Lord, what wilt thou have me do?"

2. That we "be preserved blameless" in regard to our intellect, does not imply that we never think of what is evil. If this were so, Christ was not blameless, because he thought of the temptations of Satan. Nor could the Christian repel what is evil, as he is required to do. To repel evil, the evil itself must be before the mind, as an object of thought.

To be blameless in respect to the action of our intellectual powers, does imply, 1. That every thought of evil be instantly suppressed and repelled. 2. That they be constantly employed on the inquiry, what is the truth and will of God, and by what means we may best meet the demands of the great law of love. 3. That they be employed in the perpetual contemplation of "whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise," in thinking of these things also. When the intellectual powers are thus employed, they are certainly in a blameless state.

3. That our feelings and mental susceptibilities be preserved blameless, does not imply that they are, at all times and circumstances, in the same intensity of excitement, or in the same identical state. This the powers and laws of our being forbid. Nor, in that case, could we obey the command, "Rejoice with those that do rejoice, and weep with those that weep." Nor does it imply that no feelings can exist in the mind, which, under the circumstances then present, it would be improper to indulge. A Christian, for example, may feel a very strong desire to speak for Christ under circumstances when it would be improper for him to speak. The feeling itself is proper. But we must be guided by wisdom from above in respect to the question, when and where we are to give utterance to our feelings.

That our feelings and mental susceptibilities be in a blameless state, does imply, 1. That they all be held in perfect and perpetual subjection to the will of God. 2. That they be in perfect and perpetual harmony with the truth and will of God as apprehended by the intellect, and thus constituting a spotless mirror, through which there shall be a perfect reflection of whatsover things are "true," "honest," just," "pure," "lovely," and of "good report."

4. That our "bodies be preserved blameless," does not, of course, imply that they are free from fatigue, disease, or death. Nor does it imply that no desire be excited through our physical propensities, which, under existing circumstances, it would be unlawful to indulge. The feeling of hunger in Christ, under circumstances in which indulgence was not proper, was not sinful. The consent of the will to gratify the feeling, and not the feeling itself, renders us sinners.

That we be preserved in a sanctified and blameless state in respect to our bodies, does imply, 1. That we endeavour to acquaint ourselves with all the laws of our physical constitution. 2. That in regard to food, drink, and dress, and in regard to the indulgence of all our appetites and physical propensities, there be a sacred and undeviating conformity to these laws. 3. That every unlawful desire be instantly suppressed, and that all our propensities be held in perfect subjection to the will of God. 4. That our bodies, with all our physical powers and propensities, be "presented to God as a living sacrifice, holy, and acceptable," to be employed in his service.

Such is Christian Perfection. It is the consecration of our whole being to Christ, and the perpetual employment of all our powers in his service. It is the perfect assimilation of our entire character to that of Christ, having at all times, and under all circumstances, the "same mind that was also in Christ Jesus." It is, in the language of Mr. Wesley, "in one view, purity of intention, dedicating all the life to God. It is the giving God all the heart; it is one desire and design ruling all our tempers. It is devoting, not a part, but all our soul, body, and substance to God. In another view, it is all the mind that was in Christ Jesus, enabling us to walk as he walked. It is the circumcision of the heart from all filthiness, from all inward as well as outward pollution. It is the renewal of the heart in the whole image of God, the full likeness of him that created it. In yet another, it is loving God with all our heart, and our neighbor as ourselves."

REMARKS.

I. We will, in the first place, notice some of the features of the subject now under consideration, in respect to which all evangelical Christians are agreed.

1. All, I have no doubt, will admit that the nature of Christian perfection has been correctly stated in the preceding remarks; that were any individual actually in the state there described, his moral and Christian character would be "perfect and entire, wanting nothing."

2. All agree that this entire perfection in holiness is definitely and positively required of us in the Bible, and that, for not rendering such obedience to God, we are wholly without excuse.

3. All agree that the fact, that one is not thus perfect, should be to him a subject of deep repentance and humiliation, and of unfeigned sorrow and contrition of heart. It is certainly no pleasing feature of Christian character, that we are living in partial disobedience to the reasonable requirements of our God and Saviour; and the individual that can contemplate the fact that he is thus living, without deep' unfeigned, and unmingled contrition, penitence, and self-abasement, gives fearful evidence that he is a stranger to the love of Christ.

4. All admit that it is the indispensable duty of every Christian to aim at entire perfection in holiness, and that the individual, who is not aiming at a full discharge of every duty, is wanting in, at least, one fundamental requisite of Christian character.

5. All agree that, we are not only under obligation to aim at such a state, but to make it the subject of constant and fervent prayer, that God himself will thus sanctify us.

6. All agree that it is practicable for professors of religion, generally, to make far higher attainments in holiness than they now do, In view of this admission, let me ask the question—Can he be a Christian who is conscious that he is living far below his privileges, and is yet comparatively satisfied with his present state, and is not making vigorous and prayerful efforts to arise to the full standard of practicable attainment? Is he not living in the habitual and allowed neglect of an acknowledged duty?

7. All agree that no line can be drawn this side of entire perfection in holiness, beyond which it is not practicable for the Christian to go.

8. All agree that, at death, or a short period prior to that event, every Christian does arrive at a state of entire sanctification.

Such are the questions connected with this subject, in reference to which all Christians are agreed. We will now,

II. In the second place, consider the question in respect to which they differ. It is in reference to the simple question, Whether we may now, during the progress of the present life, attain to entire perfection in holiness, and whether it is proper for us to indulge the anticipation of making such attainments? One part of the Church affirm, that the perfect obedience which God requires of us, we may render to him. The other affirm, that it is criminal for us to expect to render that obedience. One part affirm that we ought to aim at entire perfection in holiness, with the expectation of attaining to that state. The other part affirm, that we ought to aim at the same perfection in holiness, with the certain expectation of not attaining to that state. On the one hand, it is affirmed, that we ought to pray that the "very God of peace will sanctify us wholly, and preserve our whole spirit, and soul, and body, blameless unto the coming of our Lord Jesus Christ," with the expectation that God will answer our prayers by the bestowment of that very blessing. On the other hand, it is affirmed, that we ought to put up that identical prayer, with the certain expectation of not receiving the blessing which we "desire of him." On the one hand, it is affirmed that grace is provided in the Gospel to render the Christian, even in this life, "perfect in every good work to do the will of God" On the other hand, it is affirmed, that no such grace is provided.

Such is a fair and unvarnished statement of the questions connected with the subject under consideration, in respect of which Christians agree and disagree.

III. No evil can result from the belief that entire perfection in holiness is attainable in this life, provided the true standard of perfection be kept constantly and distinctly before the mind. No one can show anything intrinsic in this doctrine, thus entertained, at which the Church ought to be alarmed. On the other hand, the belief of this doctrine, under the circumstances supposed, must be of the highest practical utility; because it lays the only adequate foundation for the most vigorous and prayerful efforts after those attainments in holiness, at which all admit we are bound to aim. To aim at a state, with the certain expectation of not reaching it, must be a hard task, truly, and must render all our efforts well nigh powerless. To aim at a state, on the other hand, with the belief that it is attainable, is the indispensable condition of efficient action.

IV. Whatever our present condition and circumstances may be, there is no presumption in our indulging the expectation of attaining to entire perfection in holiness, provided corresponding provisions are made in the Gospel, and God himself has promised thus to sanctify us. If Christ has promised to guard us against all temptation, we ought to expect to be thus kept by him, whatever the temptations may be which beset us. If God, on condition of our trusting him for this very blessing, has promised to "sanctify us wholly," we ought to expect to be thus sanctified. In view of such provisions and promises, there is no more presumption in expecting perfect, than partial sanctification; since our faith, alike in both instances, rests not upon an arm of flesh, but upon the grace and power of God.

V. The question, Whether entire perfection in holiness is attainable in this life, depends exclusively upon the question, What are the nature and extent of the provisions of the Gospel for our present sanctification, and of the "exceeding great and precious promises" of Divine grace? In pursuing our inquiries in respect to this question, we are to look away from our condition and circumstances as sinners, and from our natural powers as moral agents, to the provisions and promises of the grace of God. If the "riches of Christ's inheritance in the saints" comprehends their entire sanctification in this life, we certainly are under obligations infinite to possess that inheritance in all its fullness. Are you, Christian, prepared to enter upon the investigation of the subject before us, with the simple inquiry, what has God provided for and promised to me, as a Christian? When will the Church be again able to say, "We have known and believed the love which the Father hath unto us?"

VI. Finally, inasmuch as entire perfection in holiness is required of us, not only in the law, but also in the Gospel, and is a ceaseless demand of our being, we are under complete obligation to approach the inquiry, Whether the doctrine, that such perfection is attainable in this life, is contained in the Bible? with the hope of finding it there. To this inquiry the attention of the reader will be directed in the following discourse.