PERFECTION AS TO THE STATE OF THE CONSCIENCE.
"Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect (τελειωσαι) as pertaining to the conscience." The apostle, in this passage, is drawing a contrast between the sacrifices under the Mosaic economy, and the sacrifice of Christ. The former could never give a perfect conscience, simply because they were imperfect in themselves. It was impossible that the blood of a bullock or of a goat could ever give a perfect conscience. Hence, therefore, the conscience of a Jewish worshiper was never perfect. He had not, if we may use the expression, reached his moral end as to the condition of his conscience. He could never say that his conscience was perfectly purged, because he had not yet reached a perfect sacrifice.
With the Christian worshiper, however, it is different. He has, blessed be God, reached his moral end. He has arrived at a point, so far as the state of his conscience is concerned, beyond which it is utterly impossible for him to go. He cannot get beyond the blood of Jesus Christ. He is perfect as to his conscience. As is the sacrifice, so is the conscience that rests thereon. If the sacrifice is imperfect, so is the conscience. They stand or fall together. Nothing can be simpler, nothing more solid, nothing more consolatory, for any awakened conscience. It is not at all a question of what I am; that has been fully and forever settled. I have been found out, judged, and condemned in myself. "In me, that is in my flesh, dwelleth no good." I have got to the end of myself, and there I have reached the blood of Christ. I want no more. What could be added to that most precious blood? Nothing. I am perfect, as to the state of my conscience. I do not want an ordinance, a sacrament, or a ceremony, to perfect the condition of my conscience. To say so, to think so, would be to cast dishonor upon the sacrifice of the Son of God.
The reader will do well to get a clear and firm hold of this foundation-point. If there be any darkness or uncertainty as to this, he will be wholly unable to understand or appreciate the various aspects of "Christian Perfection" which are yet to pass in review before us. It is quite possible that many pious people fail to enjoy the unspeakable blessing of a perfect conscience by reason of self-occupation. They look in at self, and not finding aught there to rest upon—who ever did?—they deem it presumption to think of being perfect in any respect whatever. This is a mistake. It may be a pious mistake, but it is a mistake. Were we to speak of perfection in the flesh (what many, alas, are vainly aiming at), then, verily, true piety might recoil with just horror from the presumptuous and silly chimera. But, thank God, our theme is not perfection in the flesh, through any process of improvement, moral, social, or religious. This would be poor, dreary, depressing work indeed. It would be setting us to look for perfection in the old creation, where sin and death reign. To look for perfection amid the dust of the old creation were a hopeless task. And yet how many are thus engaged! They are seeking to improve man and mend the world; and yet, with all this, they have never reached, never understood—yea, they actually deny—the very first and simplest aspect of Christian perfection, namely, perfection as to the state of the conscience in the presence of God.
This latter is our thesis, and we want the anxious reader to understand it in its simplicity, in order that he may see the solid foundation of his peace laid down by the very hand of God Himself. We want him, ere he lays aside this paper, to enter into the joyful sense of sins perfectly forgiven, and his conscience perfectly purged by the blood of Jesus. The entire matter hinges upon the question of the sacrifice. What has God found in that sacrifice? Perfection. Well, then, that perfection is for you, anxious one, and you should at once and forever enjoy it. Remember, it is not a question as to what you are, nor yet as to what you think about the blood of Christ. No, dear friend: the question is, What does God think about the blood of His own Son? This makes all so clear. Say, is it clear to you? Can you now rest in it? Is your conscience set free by being brought in contact with a perfect sacrifice? Oh that it may be so! May God's Spirit now show you the fulness and perfectness of Christ's atoning work with such clearness, vividness and power that your whole being may be emancipated, and your heart filled with praise and thanksgiving!
It makes the heart bleed to think of the thousands of precious souls kept in darkness and bondage when they ought to be walking in the light and liberty which flow from a perfectly purged conscience. So many things are mixed up with the simple testimony of the Word and Spirit of God as to the value of Christ's work that it is wholly impossible for the heart to get liberated. You will get a little bit of Christ, and a little bit of self; a little bit of grace, and a little bit of law; a little bit of faith, and a little bit of works. Thus the soul is kept hovering between confidence and doubt, hope and fear, just as one or other of the ingredients predominates in the mixture, or happens to be tasted at the moment. How rare is the gem of full, free, present, and eternal salvation! We would fain cause that gem to sparkle in all its divine and heavenly lustre under the gaze of the reader at this moment. Then shall the chains of his spiritual bondage drop off. If the Son shall make him free he shall be free indeed, and thus be able to rise in the power of this freedom and trample the legal system beneath his feet.
The more we ponder the question now before us—and we have pondered it a good deal—the more we are convinced that the true secret of all the error, confusion and perplexity in which so many are involved in reference to it will be found in the fact that they do not clearly understand death and resurrection—the new birth—the new creation. Were this grand truth only laid hold of in power it would make all clear as to the state of the conscience. So long as I am seeking to tranquilize my conscience by efforts after self-improvement, so long I must be either miserable or self-deceived. It does not matter in the least what means I adopt in carrying on the process; the issue must be one and the same. If I attempt to take up the profession of Christianity for the purpose of bettering self—improving nature or mending my condition in the old creation—I must be a total stranger to the bliss of a perfect conscience. "All flesh is as grass." The old creation lies under the withering influences of sin and its curse. A risen Christ is the Head of the new creation—"the beginning of the creation of God"—"the first-begotten from among the dead" (εκ των νεκρων).
Here in very deed is perfection for the conscience. What more do I want? I see the One who hung upon the cross, charged with the full weight of all my sins, now crowned with glory and honor at the right hand of God, amid the full blaze of heaven's majesty. What can be added to this? Do I want ordinances, rites, ceremonies, or sacraments? Surely not. I dare not add aught to the death and resurrection of the eternal Son of God. The ordinances of baptism and the Lord's Supper symbolize and celebrate that grand reality; and, so far, they are precious to the Christian—most precious. But when, instead of being used to symbolize and celebrate death and resurrection, they are used to displace it,—used as patches upon the old creation, as crutches for the old man,—they must be regarded as a snare, a curse, from which may the Lord deliver the souls of His people!
We would fain dwell upon this our first point because of its immense importance in this day of ordinances, traditionary religion, and self-improvement. We should like to ponder it—to elaborate, illustrate and enforce it—in order that the reader may get a clear, full, bold grasp of it. But we look to God the Holy Ghost to do His own work in this matter; and if He will graciously bring the heart under the power of the truth which has been so feebly unfolded, then indeed will there be both ability and leisure to look at the second great aspect of Christian perfection, namely,