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    Now, therefore, if any one understands the seventh chapter as describing a Christian experience, he must understand it as giving the exercises of one in a very imperfect state; and the eighth chapter as descriptive of a soul in a state of entire sanctification. So that this epistle, instead of militating against the idea of Paul's entire sanctification, upon the supposition that he was speaking of himself, fully establishes the fact that he was in that state. What do those brethren mean who take the latter part of the seventh chapter as entirely disconnected from that which precedes and follows it, and make it tell a sad story on the subject of the legal and sinful bondage of an inspired apostle? What cannot be proved from the Bible in this way? Is it not a sound and indispensable rule of biblical interpretation, that a passage is to be taken in its connection, and that the scope and leading intention of the writer is to be continually borne in mind, in deciding upon the meaning of any passage? Why then, I pray, are the verses that precede, and those that immediately follow in the eighth chapter, entirely overlooked in the examination of this important passage?

    "That I may know Him, and the power of His resurrection, and the fellowship of His sufferings, being made conformable unto His death; if by any means I might attain unto the resurrection of the dead. Not as though I had already attained, either were already perfect; but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended; but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before. I press toward the mark for the prize of the high calling of God in Christ Jesus. Let us therefore as many as be perfect, be thus minded: and if in anything ye be otherwise minded, God shall reveal even this unto you" (Phil. 3:10-15).

    Here is a plain allusion to the Olympic games, in which men ran for a prize, and were not crowned until the end of the race, however well they might run. Paul speaks of two kinds of perfection here, one of which he claims to have attained, and the other he had not. The perfection which he had not attained, was that which he did not expect to attain until the end of His race, nor indeed until he had attained the resurrection from the dead. Until then he was not, and did not expect to be, perfect, in the sense that he should "apprehend all that for which he was apprehended of Christ Jesus." But all this does not imply that he was not living without sin, any more than it implies that Christ was living in sin when he said, "I must walk today and tomorrow, and the third day I shall be perfected." Here Christ speaks of a perfection which He had not attained.

    Now it is manifest, that it was the glorified state to which Paul had not attained, and which perfection he was pressing after. But in the fifteenth verse, he speaks of another kind of perfection, which he professed to have attained. "Let us therefore," he says, "as many as be perfect, be thus minded; that is, let us be pressing after this high state of perfection in glory, if by any means we may attain unto the resurrection of the dead." The figure of the games should be kept continually in mind in the interpretation of this passage. The prize in those races was the crown. This was given only at the end of the race. And besides, a man was not crowned except he ran lawfully, that is, according to rule. Paul was running for the prize, that is the crown; not, as some suppose, for entire sanctification, but for a crown of glory. This he did not expect until he had completed his race. He exhorts those who were perfect, that is, those who were running lawfully or according to rule, to forget the things that were behind, and press to the mark, that is, the goal, for the prize, or the crown of glory, which the Lord the righteous judge, who was witnessing his race to award the crown to the victor, would give him at that day.

    Now it is manifest to my mind, that Paul does not in this passage, teach expressly nor impliedly, that he was living in sin, but the direct opposite that he meant to say, as he had said in many other places, that he was unblamable in respect to sin, but that he was aspiring after higher attainments, and meant to be satisfied with nothing short of eternal glory.

    Again, "Not that I speak in respect of want: for I have learned, in whatever state I am, therewith to be content. I know both how to be abased, and I know how to abound: everywhere, and in all things, I am instructed, both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ which strengtheneth me" (Phil. 4:11-13). Here Paul undoubtedly meant to affirm, not merely his abstract ability to do all his duty, but that he had learned by experience, that as a matter of fact and reality, he found himself able to do all things required of him.

    In relation to the character of Paul, let me say: If Paul was not sinless, he was an extravagant boaster, and such language used by any minister in these days would be considered as the language of an extravagant boaster. This setting himself up as an example so frequently and fully, without any caution or qualification, was highly dangerous to the interests of the church, if he was not in a state of entire sanctification.

    His language in appealing to God, that in life and heart he was blameless, was blasphemous, unless he was really what he professed to be; and if he was what he professed to be, he was in a state of entire sanctification. It is doing dishonor to God, to maintain, under these circumstances, that Paul had not attained the blessing of entire sanctification. He nowhere confesses sin after he became an apostle, but invariably justifies himself, appealing to man and to God, for his entire integrity and blamelessness of heart and life. To maintain the sinfulness of this apostle, is to deny the grace of the gospel, and charge God foolishly. And I cannot but inquire, why is this great effort in the church to maintain that Paul lived in sin, and was never wholly sanctified till death?

    Two things have appeared wonderful to me:

    1. That so many professed Christians should seem to think themselves highly honoring God in extending the claims of the law, and yet denying that the grace of the gospel is equal to the demands of the law.

    2. That so many persons seem to have an entirely self-righteous view of the subject of sanctification. With respect to the first of these opinions, much pains has been taken to extend to the utmost the claims of the law of God. Much has been said of its exceeding and infinite strictness, and the great length, and breadth, and height, and depth of its claims. Multitudes are engaged in defending the claims of the law, as if they greatly feared that the purity of the law would be defiled, its strictness and spirituality overlooked, and its high and holy claims set aside, or frittered down somehow to the level of human passion and selfishness. But while engaged in their zeal to defend the law, they talk and preach, and write, as if they supposed it indispensable, in order to sustain the high claims of the law, to deny the grace and power of the gospel, and its sufficiency to enable human beings to comply with the requisitions of the law. Thus they seem to me, unwittingly to enter the lists against the grace of Christ, and with the utmost earnestness and even vehemence, to deny that the grace of Christ is sufficient to overcome sin, and to fulfil in us the righteousness of the law. Yes, in their zeal for the law they appear to me either to overlook, or flatly to deny, the grace of the gospel.

    Now let the law be exalted. Let it be magnified and made honorable. Let it be shown to be strict, and pure, and perfect, as its Author; spread its claims over the whole field of human and angelic accountability; carry it like a blaze of fire to the deepest recess of every human heart; exalt it as high as heaven; and thunder its authority and claims to the depths of hell; stretch out its line upon the universe of mind; and let it, as it well may, and as it ought, thunder death and terrible damnation against every kind and degree of iniquity. Yet let it be remembered for ever, that the grace of the gospel is coextensive with the claims of the law. Let no man, therefore, in his strife to maintain the authority of the law, insult the Savior, exercise unbelief himself, or fritter away and drown the faith of the church, by holding out the profane idea, that the glorious gospel of the blessed God, sent home and rendered powerful by the efficacious application of the Holy Spirit, is not sufficient to fulfil in us "the righteousness of the law," and cause us "to stand perfect and complete in all the will of God."

    With respect to the second thing which appears wonderful to me, namely, that so many seem to have an entirely self-righteous view of the doctrine of sanctification, let me say, that they seem afraid to admit, that any are entirely and perfectly sanctified in this life, lest they should flatter human pride, seeming to take it for granted, that, if any are entirely sanctified, they have whereof to glory, as if they had done something, and were in themselves better than others. Whereas, the doctrine of entire sanctification utterly abhors the idea of human merit, disclaims and repudiates it as altogether an abomination to God, and to the sanctified soul. This doctrine, as taught in the Bible, and as I understand it, is as far as possible from conniving in the least degree at the idea of anything naturally good in saints or sinners. It ascribes the whole of salvation and sanctification from first to last, not only till the soul is sanctified, but at every moment while it remains in that state, to the indwelling spirit, and influence, and grace of Christ.


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