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these days。
（2） I ask； in the second place； whether it is wise to make so little as
some appear to do； paratively； of the many practical exhortations to
holiness in daily life which are to be found in the Sermon on the
Mount； and in the latter part of most of St。 Paul's epistles？ Is it
according to the proportion of God's Word？ I doubt it。
That a life of daily self…consecration and daily munion with God
should be aimed at by everyone who professes to be a believerthat we
should strive to attain the habit of going to the Lord Jesus Christ
with everything we find a burden； whether great or small； and casting
it upon Himall this； I repeat； no well…taught child of God will dream
of disputing。 But surely the New Testament teaches us that we want
something more than generalities about holy living； which often prick
no conscience and give no offence。 The details and particular
ingredients of which holiness is posed in daily life； ought to be
fully set forth and pressed on believers by all who profess to handle
the subject。 True holiness does not consist merely of believing and
feeling； but of doing and bearing； and a practical exhibition of active
and passive grace。 Our tongues； our tempers； our natural passions and
inclinationsour conduct as parents and children； masters and
servants； husbands and wives； rulers and subjectsour dress； our
employment of time； our behaviour in business； our demeanour in
sickness and health； in riches and in povertyall； all these are
matters which are fully treated by inspired writers。 They are not
content with a general statement of what we should believe and feel；
and how we are to have the roots of holiness planted in our hearts。
They dig down lower。 They go into particulars。 They specify minutely
what a holy man ought to do and be in his own family； and by his own
fireside； if he abides in Christ。 I doubt whether this sort of teaching
is sufficiently attended to in the movement of the present day。 When
people talk of having received 〃such a blessing；〃 and of having found
〃the higher life；〃 after hearing some earnest advocate of 〃holiness by
faith and self…consecration；〃 while their families and friends see no
improvement and no increased sanctity in their daily tempers and
behaviour； immense harm is done to the cause of Christ。 True holiness；
we surely ought to remember； does not consist merely of inward
sensations and impressions。 It is much more than tears； and sighs； and
bodily excitement； and a quickened pulse； and a passionate feeling of
attachment to our own favourite preachers and our own religious party；
and a readiness to quarrel with everyone who does not agree with us。 It
is something of 〃the image of Christ；〃 which can be seen and observed
by others in our private life； and habits； and character； and doings。
（Rom。 viii。 29。）
（3） I ask； in the third place； whether it is wise to use vague language
about perfection； and to press on Christians a standard of holiness； as
attainable in this world for which there is no warrant to be shown
either in Scripture or experience？ I doubt it。
That believers are exhorted to 〃perfect holiness in the fear of
God〃to 〃go on to perfection〃to 〃be perfect；〃 no careful reader of
his Bible will ever think of denying。 （2 Cor。 vii。 1 ； Heb。 vi。 1 ； 2
Cor。 xiii。 11。） But I have yet to learn that there is a single passage
in Scripture which teaches that a literal perfection； a plete and
entire freedom from sin； in thought； or word； or deed； is attainable；
or ever has been attained； by any child of Adam in this world。 A
parative perfection； a perfection in knowledge； an all…round
consistency in every relation of life； a thorough soundness in every
point of doctrinethis may be seen occasionally in some of God's
believing people。 But as to an absolute literal perfection； the most
eminent saints of God in every age have always been the very last to
lay claim to it！ On the contrary； they have always had the deepest
sense of their own utter unworthiness and imperfection。 The more
spiritual light they have enjoyed the more they have seen their own
countless defects and shortings。 The more grace they have had the
more they have been 〃clothed with humility。〃 （1 Peter v。 5。）
What saint can be named in God's Word； of whose life many details are
recorded； who was literally and absolutely perfect？ Which of them all；
when writing about himself； ever talks of feeling free from
imperfection？ On the contrary； men like David； and St。 Paul； and St。
John； declare in the strongest language that they feel in their own
hearts weakness and sin。 The holiest men of modern times have always
been remarkable for deep humility。 Have we ever seen holier men than
the martyred John Bradford； or Hooker； or Usher； or Baxter； or
Rutherford； or M'Cheyne？ Yet no one can read the writings and letters
of these men without seeing that they felt themselves 〃debtors to mercy
and grace〃 every day； and the very last thing they ever laid claim to
was perfection！
In face of such facts as these I must protest against the language used
in many quarters； in these last days； about perfection。 I must think
that those who use it either know very little of the nature of sin； or
of the attributes of God； or of their own hearts； or o！he Bible； or
of the meaning of words。 When a professing Christian coolly tells me
that he has got beyond such hymns as 〃Just as I am；〃 and that they are
below his present experience； though they suited him when he first took
up religion； I must think his soul is in a very unhealthy state！ When a
man can talk coolly of the possibility of 〃living without sin〃 while in
the body； and can actually say that he has 〃never had an evil thought
for three months；〃 I can only say that in my opinion he is a very
ignorant Christian！ I protest against such teaching as this。 It not
only does no good； but does immense harm。 It disgusts and alienates
from religion far…seeing men of the world； who know it is incorrect and
untrue。 It depresses some of the best of God's children； who feel they
never can attain to 〃perfection〃 of this kind。 It puffs up many weak
brethren； who fancy they are something when they are nothing。 In short；
it is a dangerous delusion。
（4） In the fourth place； is it wise to assert so positively and
violently； as many do； that the seventh chapter of the Epistle to the
Romans does not describe the experience of the advanced saint； but the
experience of the unregenerate man； or of the weak and un…established
believer？ I doubt it。
I admit fully that the point has been a disputed one for eighteen
centuries； in fact ever since the days of St。 Paul。 I admit fully that
eminent Christians like John and Charles Wesley； and Fletcher； a
hundred years ago； to say nothing of some able writers of our own time；
maintain firmly that St。 Paul was not describing his own present
experience when he wrote this seventh chapter。 I admit fully that many
cannot see what I and many others do see： viz。； that Paul says nothing
in this chapter which does not precisely tally with the recorded
experience of the most eminent saints in every age； and that he does
say several things which no unregenerate man or weak believer would
ever think of saying； and cannot say。 So； at any rate； it appears to
me。 But I will not enter into any detailed discussion of the chapter。
＇2＇
What I do lay stress upon is the broad fact that the best mentators
in every era of the Church have almost invariably applied the seventh
chapter of Romans to advanced believers。 The mentators who do not
take this view have been； with a few bright exceptions； the Romanists；
the Socinians； and the Arminians。 Against them is arrayed the judgment
of almost all the Reformers； almost all the Puritans； and the best
modern Evangelical divines。 I shall be told； of course； that no man is
infallible； that the Reformers； Puritans； and modern divines I refer to
may have been entirely mistaken； and the Romanists； Socinians； and
Arminians may have been quite right！ Our Lord has taught us； no doubt；
to 〃call no man master。〃 But while I ask no man to call the Reformers
and Puritans 〃masters；〃 I do ask people to read what they say on this
subject； and answer their arguments； if they can。 This has not been
done yet！ To say； as some do； that they do not want human 〃dogmas〃 and
〃doctrines；〃 is no reply at all。 The whole point at issue is； 〃What is
the meaning of a passage of Scripture？ How is the Seventh chapter of
the Epistle to the Romans to be interpreted？ What is the true sense of
its words？〃 At any rate let us remember that there is a great fact
which cannot be got over。 On one side stand the opinions and
interpretation of Reformers and Puritans； and on the other the opinions
and interpretations of Romanists； Socinians； and Arminians。 Let that be
distinctly understood。
In the face of such a fact as this I must enter my protest against the
sneering； taunting； contemptuous language which has been frequently
used of late by some of the advocates of what I must call the Arminian
view of the Seventh of Romans； in speaking of the opinions of their
opponents。 To say the least； such language is unseemly； and only
defeats its own end。 A cause which is defended by such language is
deservedly suspicious。 Truth needs no such weapons。 If we cannot agree
with men； we need not speak of their views with discourtesy and
contempt。 An opinion which is backed and supported by such men as the
best Reformers and Puritans may not carry conviction to all minds in
the nineteenth century； but at any rate it would be well to speak of it
with respect。
（5） In the fifth place； is it wise to use the language which is often
used in the present day about the doctrine of 〃Christ in us〃？ I doubt
it。 Is not this doctrine often exalted to a position which it does not
occupy in Scripture？ I am afraid that it is。
That the true believer is one with Christ and Christ in him； no careful
reader of the New Testament will think of denying for a moment。 There
is； no doubt； a mystical union between Christ and the believer。 With
Him we died； with Him we were buried； with Him we rose again； with Him
we sit in heavenly places。 We have five plain texts where we are
distinctly taught that Christ is 〃in us。〃 （Rom。 viii。 10； Gal。 ii。 20；
iv。 19； Eph。 iii。 17； Col。 iii。 11。） But we must be careful that we
understand what we mean by the expression。 That 〃Christ dwells in our
hearts by faith；〃 and carries on His inward work by His Spirit； is
clear and plain。 But if we mean to say that beside； and over； and above
this there is some mysterious indwelling of Christ in a believer； we
must be careful what we are about。 Unless we take care； we shall find
ourselves ignoring the work of the Holy Ghost。 We shall be forgetting
that in the Divine economy of man's salvation election is the special
work of God the Fatheratonement； mediation； and intercession； the
special work of God the Sonand sanctification； the special work of
God the Holy Ghost。 We shall be forgetting that our Lord said； when He
went away； that He would send us another forter； who should 〃abide
with us〃 for ever； and； as it were； take His place。 （John xiv。 16。） In
short； under the idea that we are honouring Christ； we shall find that
we are dishonouring His special and peculiar giftthe Holy Ghost。
Christ； no doubt； as God； is everywherein our hearts； in heaven； in
the place where two or three are met together in His name。 But we
really must remember that Christ； as our risen Head and High Priest； is
specially at God's right hand interceding for us until He es the
second time； and that Christ carries on His work in the hearts of His
people by the special work of His Spirit； w