LAWTON CHURCH OF GOD, LAWTON,
OKLAHOMA
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DISCOURSE
I.
THE NATURE OF CHRISTIAN PERFECTION.
“Be ye therefore perfect, even as your Father in heaven is perfect.”—Matthew 5:48.
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 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.
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