The Congregational Observer

NOTES BY THE EDITORS.

(1.) We can see nothing in this argument but a play upon the words may not. If a thing may not, that is, cannot, be attained, it is certainly not attainable. But it may be true that a thing will not be attained, while it is attainable, i. e. while there is power to attain it. The doctrine that perfect holiness in this life will be attained, may not be true, and yet the doctrine that it is attainable may be true, at the same time.

(2) Which expressed more perspicuously means, we presume, this: The thing is attainable; therefore, that some will actually attain it, may be true; and to say that what may be true is not true, is a contradiction. More play upon words! When we say a thing may be true, as for instance, that Mr. W. will obtain the lease of a house he has been examining, we mean that we have no evidence to the contrary. But when we say, it may be obtained by him, we mean simply that he has the power to obtain it, though we know he will not do it. That a thing is attainable then, does not require that its attainment by some may be true; provided we have evidence that it will not be attained.

(3.) Suppose God tells Pharaoh through Moses: I command you to let my people go; you have the power to release them; I warn you of the consequences if you do not; yet I know the hardness of your heart, and foresee that you never will yield to my commands: where would be the inconsistency; and where the impropriety, provided any good end were to be gained by this revelation. But in the case under consideration, there is a good end to be gained, which we may show when we come to consider the practical effect of the two doctrines.

(4.) The difference between the two doctrines seems to us to be this: One doctrine is, that perfect holiness will probably be attained to by some in this life; while the other is, that it certainly will not by any. The advocates of the former do not deny their belief not only that it has been attained, but that instances of its attainment are recorded in the Scriptures, and this they urge as a main argument in favor of their doctrine.

(5.) We are bound to believe, when we have evidence, that which is true. We are bound to do what is right; and therefore are bound to make it true that perfect holiness is attained by some in this life. When we have evidence that we have done it or shall do it, it will then be time enough to believe the fact. We presume, at least we hope, that N. E. B. believes that he will at some time during his life be guilty of at least some small sin. If he has evidence, which renders it probable, he is bound to believe it. Is he therefore not bound to do anything to subvert that belief? We presume he will admit that he is bound to believe that some other men will sin; is he therefore bound to do nothing to subvert that belief?

(6.) By turning to this passage and examining the context, it will be seen that all Christians,—all "who are in Christ Jesus," are here spoken of as those in whom the righteousness of the law is fulfilled. If then perfect righteousness is here meant, all Christians are perfectly righteous. So that this passage makes against the doctrine of N. E. B. rather than in its favor. Undoubtedly the design of Christ was to recover men to entire conformity to the divine law, and this object is partially accomplished in his followers while on earth,—the righteousness of the law is fulfilled, or realized, by them, but not perfectly while in this world. The object of Christ's death will not be fully accomplished till we are raised in his likeness. Then, "when he shall appear, we shall be like him."

(7.) Does not N. E. B. perceive that his reasoning here proves, if it proves anything, that every one who does not become perfect, is finally lost? or, that every Christian is perfectly holy or entirely sanctified?

(8.) We have one short answer to the argument drawn from the exhortation to perfection contained in the Bible. A parent in training his children, always tells them to be perfect, although he knows they will not be: he shows them how a thing is to be done, and tells them to do just as he does, though he knows they will not, at least, for a long time to come.
The requirements of the law are declared to us such as they are, to show us what we ought to be, and to convince us of the guilt of our transgression; but the exhortations of the gospel undoubtedly set before us a perfect standard, for the purpose of bringing us as near to this standard as we can be made to approach. Were they not given in such terms, it is easy to see that we should fail of even the distant approach which we do any of us make to this standard. Were we exhorted to be something less than perfect, should we make any advances at all in holiness?