(c) That the theory is disapproved by the testimony of Christian experience.—In exact proportion to the soul's advance in holiness does it shrink from claiming that holiness has been already attained, and humble itself before God for its remaining apathy, ingratitude, and unbelief.
Phil. 3:12-14—“Not that I have already obtained, or am already made perfect: but I press on, if so be that I may lay hold on that for which also I was laid hold on by Christ Jesus.” Some of the greatest advocates of perfectionism have been furthest from claiming any such perfection; although many of their less instructed followers claimed it for them, and even professed to have attained it themselves.
In Luke 7:1-10, the centurion does not think himself worthy to go to Jesus, or to have him come under his roof, yet the elders of the Jews say: “He is worthy that thou shouldest do this”; and Jesus himself says of him: “I have not found so great faith, no, not in Israel.” “Holy to Jehovah”was inscribed upon the mitre of the high priest (Ex. 28:36). Others saw it, but he saw it not. Moses knew not that his face shone (Ex. 34:29). The truest holiness is that of which the possessor is least conscious; yet it is his real diadem and beauty (A. J. Gordon). “The nearer men are to being sinless, the less they talk about it” (Dwight L. Moody). “Always strive for perfection: never believe you have reached it” (Arnold of Rugby). Compare with this, Ernest Renan's declaration that he had nothing to alter in his life. “I have not sinned for some time,” said a woman to Mr. Spurgeon. “Then you must be very proud of it,” he replied. “Indeed I am!” said she. A pastor says: “No one can attain the ‘Higher Life,’ and escape making mischief.” John Wesley lamented that not one in thirty retained the blessing.
Perfectionism is best met by proper statements of the nature of the law and of sin (Ps. 119:96). While we thus rebuke spiritual pride, however, we should be equally careful to point out the inseparable connection between justification and sanctification, and their equal importance as together making [pg 881] up the Biblical idea of salvation. While we show no favor to those who would make sanctification a sudden and paroxysmal act of the human will, we should hold forth the holiness of God as the standard of attainment, and the faith in a Christ of infinite fulness as the medium through which that standard is to be gradually but certainly realized in us (2 Cor. 3:18).
We should imitate Lyman Beecher's method of opposing perfectionism—by searching expositions of God's law. When men know what the law is, they will say with the Psalmist: “I have seen an end of all perfection; thy commandment is exceeding broad” (Ps. 119:96). And yet we are earnestly and hopefully to seek in Christ for a continually increasing measure of sanctification: 1 Cor. 1:30—“Christ Jesus, who was made unto us ... sanctification”; 2 Cor. 3:18—“But we all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit.” Arnold of Rugby: “Always expect to succeed, and never think you have succeeded.”
Mr. Finney meant by entire sanctification only that it is possible for Christians in this life by the grace of God to consecrate themselves so unreservedly to his service as to live without conscious and wilful disobedience to the divine commands. He did not claim himself to have reached this point; he made at times very impressive confessions of his own sinfulness; he did not encourage others to make for themselves the claim to have lived without conscious fault. He held however that such a state is attainable, and therefore that its pursuit is rational. He also admitted that such a state is one, not of absolute, but only of relative, sinlessness. His error was in calling it a state of entire sanctification. See A. H. Strong, Christ in Creation, 377-384.
A. J. Gordon, Ministry of the Spirit, 116—“It is possible that one may experience a great crisis in his spiritual life, in which there is such a total surrender of self to God and such an infilling of the Holy Spirit, that he is freed from the bondage of sinful appetites and habits, and enabled to have constant victory over self instead of suffering constant defeat.... If the doctrine of sinless perfection is a heresy, the doctrine of contentment with sinful imperfection is a greater heresy.... It is not an edifying spectacle to see a Christian worldling throwing stones at a Christian perfectionist.”Caird, Evolution of Religion, 1:138—“If, according to the German proverb, it is provided that the trees shall not grow into the sky, it is equally provided that they shall always grow toward it; and the sinking of the roots into the soil is inevitably accompanied by a further expansion of the branches.”
See Hovey, Doctrine of the Higher Christian Life, Compared with Scripture, also Hovey, Higher Christian Life Examined, in Studies in Ethics and Theology, 344-427; Snodgrass, Scriptural Doctrine of Sanctification; Princeton Essays, 1:335-365; Hodge, Syst. Theol., 3:213-258; Calvin, Institutes, III, 11:6; Bib. Repos., 2d Series, 1:44-58; 2:143-166; Woods, Works, 4:465-523; H. A. Boardman, The “Higher Life” Doctrine of Sanctification; William Law, Practical Treatise on Christian Perfection; E. H. Johnson, The Highest Life.