On Holiness of Heart (Rewritten)

 In our previous post, we talked about the Hidden Life — that deep, interior life of communion with God. A natural question follows: How do we enter into this kind of life? What path leads us there?

The gospel clearly presents the Christian life as a journey. It begins with forgiveness and acceptance — foundational and essential realities — but it does not end there. God intends for every believer to grow beyond those first steps into a deeper work of renewal and sanctification.

The apostle points to this progression in Hebrews 6, urging believers to move beyond the basics and “go on to perfection.” The question, then, is straightforward but searching: What direction should we take if we want to move past spiritual beginnings and walk in close, uninterrupted fellowship with God?

Confession and the Decietfulness of Sin

It is proper... to confess our sins, because there may be sins in us, and not merely those which result from infirmity and are involuntary, which are seen by the omniscient eye of God, but which may not be obvious to ourselves. We have no doubt that, as a general thing, we may rely upon our consciousness in confirmation of the great fact of perfection in love. Certainly it is a reasonable idea, that, as a general thing, a man may know in himself or in his own consciousness, whether he loves God or not; and whether he loves him with his whole heart or not. At the same time there may occasionally be cases, in which he is left in some degree of doubt. He may through the influence of some sudden temptation, be driven so closely upon the line which separates rectitude from sin, that it is almost impossible for him to tell whether he has kept within it. The Scriptures also recognize the great deceitfulness of the human heart. Who, then, is able, either on philosophical or scripture principles, to assert, absolutely and unconditionally, that he has been free from sin, at least for any great length of time? We may, therefore, with great propriety, even if there were no other reason but this, ask the forgiveness of our trespasses, of our sins, or of whatever God sees amiss in us. And it is unquestionably our duty so to do.

We may add here, that it is generally, and perhaps we may say, universally the case that those, who give good evidence of being in that state which we variously describe as assurance of faith and as perfect love, and which involves the possession of the blessing of present sanctification, speak of their state in a qualified, rather than in an absolute manner. In other words, they generally express themselves, (and it is exceedingly proper that they should do so,) merely as if they hoped or had reason to hope that they had experienced this great blessing, and were kept free from voluntary and known sin. Such a mode of expression seems to be unobjectionable; it is consistent with confession, and corresponds to the precise state of the case.

— edited from The Interior or Hidden Life (2nd edition, 1844) Part 2, Chapter 16.

Confession and Infirmity

There is a propriety and a practical importance in the confession of sin, during the whole course of the present life, because our various infirmities, our defects of judgment, our frequent ignorance of the motives and characters of our fel­low-men, and the relatively wrong acts and feelings which originate in these sources from which no one, in the present period of the history of the church, can reasonably expect to be free, require an atonement, as well as our willful or voluntary transgressions. We do not suppose, that it is necessary here to enter into an argument for the purpose of showing, that such imperfections, originally flowing from our fallen condition and our connection with Adam, require the application of Christ' s blood. Such is not only our own belief; but we have reason to believe, that it is a doctrine which is generally conceded by those, who will be likely to take an interest in these inquiries. There are various passages of Scripture, such as Lev. 4:3, and Numb. 15:27-30, which have relation to such infirmities and sins, and which might be properly consulted, if the present were an occasion to enter into a minute examination of the subject.

Palmer: Perfection Requires Progression

Guest blog by Phoebe W. Palmer (1807-1874).

MY DEAR CHRISTIAN BROTHER,

In view of the admonition, "Go on unto perfection," you inquire,

"Should I go steadily onward, how soon may I expect to arrive at a state of perfection? And when I arrive at this point, will not the summit of Christian attainment be reached?" 

Permit me to answer your latter inquiry first, and it will enable me more readily to meet the former.

The summit of Christian attainment reached? No, not in eternity itself, with receptive powers still growing, while immortality endures, will the attainments in love, knowledge, light, and power, which have been made possible through the atonement, be grasped. Paul says, "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."

It is evident, as you perceive, on Scriptural authority, that a state of perfection which will not admit higher degrees is not to be expected. But that a state of perfection is attainable is most evident, and is proven upon the same premises. The apostle, in continuation of what I have already quoted, goes on to say, "Let us therefore, as many as be perfect, be thus minded;" including, as you observe, both himself and a part of those addressed as being in a state of perfection. I am the more particular in speaking of this subject, because it is not uncommon for those who oppose the doctrine of Christian perfection to refer to this passage.

Just the state of perfection aimed at in these passages (Phil. iii, 8-15) is what I would now urge upon you: that is, a state of perfection which requires progression — a state which could not even be retained, without obedience to "this one thing — forgetting those things which are behind and reaching forth unto those things which are before." The perfection to which your attention is urged, does not imply perfection in knowledge or light, but a state of supreme love to God, where all the powers of body and mind are perfectly subject to love's control, and ceaselessly offered up to God through Christ. This is Christian perfection; not angelic perfection, neither Adamic perfection, but Christian perfection. To think disparagingly of Christian perfection, implies, to my mind, thinking lightly of the atonement. To undervalue the efficacy of the blood of Christ to cleanse is sinful. And it would be sinful to doubt whether the offering presented to God, through Christ, is holy and acceptable.

What you need, in order to bring you into this state, is an offering up of yourself through this purifying medium. Now do you still ask, How soon may I expect to arrive at this state of perfection? Just so soon as you come believingly, and make the required sacrifice, it will be done unto you according to your faith. Christ came to take away our sin, to destroy the works of the devil, and to purge us from all iniquity. The purpose of man's redemption is not accomplished until he is presented perfect in Christ Jesus. When the Savior said, "It is finished!" then this full salvation was wrought out for you. All that remains is for you to come complying with the conditions, and claim it. As it has been purchased for you, it is already yours. If you do not now receive it, the delay will not be on the part of God, but wholly with yourself.

— from Faith and Its Effects (1848) VII.

Examples of Growth in Holiness from Scripture

We learn in relation to John the Baptist, that he was filled with the Holy Ghost from his birth, and that consequently he was sanctified from that early period. But when we contemplate him in after life, in the temptations and labors he underwent, in his faithful preaching, in his stern rebukes of wickedness in high places as well as low, in his imprisonment, and in the general growth and expansion of his matured and consecrated powers, can there possibly be any difficulty in ascribing to him a growth in holiness? Does not the opposite idea, viz., that in the degree of holiness he was not more advanced than at the period of his birth, carry an absurdity upon the very face of it? And we may remark further, that it is expressly said of him, "And the child grew, and waxed STRONG IN SPIRIT."

How Can the Holy Become More Holy?

If a person is holy, how can he be more holy? If he is perfectly holy, how can he increase in holiness? These are questions, which are frequently asked, and which it is desirable satisfactorily to answer.

That a thing may be perfect in its nature, and yet be susceptible of growth or advancement in degree, is, I suppose, a matter of common observation. An oak, when it first rises above the surface of the ground, is so small and weak, that it may be easily trodden under foot; and yet it is as really and truly an oak, as when it subsequently stands forth in the strength and stature of an hundred years. A human being is in his nature as much a human being in the period of infancy, as in the subsequent expansion and growth of manhood. And so consider a man in relation to any intellectual power of the mind, or in relation to any appetite or affection of the mind, and the same view may very properly be taken. A person is a reasoner, for instance; he understands perfectly the principles and process of reasoning, and he may be able to apply the principles and process perfectly in a given case, and yet under the favorable influence of the law of Habit, he may much increase the promptness and facility, and consequent perfection, in the operations of this mental faculty. Again, an intemperate man may become perfectly temperate, and yet we all  know the general fact, that one, who is thus entirely reformed from intemperance, is more likely to be overcome by temptation in the earlier periods of his reformation, than when subsequently the temperate principle has acquired growth and strength.

What is Perfect Love?

If the doctrine, which is variously termed sanctification, evangelical holiness, and evangelical or christian perfection, be true, or if the related and equivalent doctrine, which is denominated assurance of faith, be true, then it will follow, that it is our duty and privilege, even in the present life, to realize in our own souls the fulfillment of that great command, "Thou shalt love the Lord thy God with all thy heart," In other words, it is our duty and privilege to possess what may properly be called "perfect love." Accordingly it becomes a very important and interesting inquiry, When can our love properly be said to be perfect?

Perfection of love implies the removal or extinction of all selfishness. In other words, perfect love is always PURE love. We may probably conceive of love, which is pure in its nature; but is deficient, and therefore not perfect in its degree or intensity. But we cannot conceive of love which is acceptable to God, and is perfect in degree, which has any intermixture of selfishness.

Perfection of love is necessarily relative to the capacity of the subject of it. In other words, what would be perfection of love in one would not be in another, whose capacity of loving is greater. That precise amount or degree of love in man, which would be characterized as perfect in consequence of being all his capacity could render, would be imperfect in an angel or other being of greater capacity.

— edited from The Interior or Hidden Life (1844) Part 1, Chapter 17.

When the Will is Truly Free

All deliberate deviation from the will of God necessarily implies a degree of moral imperfection. If we would be perfect, therefore, our wills must, in the direction of their movement, be completely blended with the will of God. But this does not imply the annihilation of the human will, nor even an obstruction of its appropriate action. It is a correct saying of Francis de Sales, that our "will is never so much enslaved as when we serve our lusts; and never so free, as when it is devoted to the will of God."

— Religious Maxims (1872) LXXXIII.

Thomas à Kempis on Christian Perfection

There are various views of Christian perfection, which, on being analyzed, amount to the same thing; and when properly understood, may be regarded as all equally correct. The author of the Imitation of Christ, says, it consists in man's offering up himself "with his whole heart to the will of God; never seeking his own will either in small or great respects, either in time or eternity; but with an equal mind weighing all things in the balance of the sanctuary; and receiving both prosperity and adversity with continual thanksgiving." 

— Religious Maxims (1846) LXXV.

Walking in Humility

Where there is true Christian perfection, there is always great humility; a Christian grace which it is difficult to define, but which implies at least a quiet and subdued, a meek and forbearing spirit. Whatever may be our supposed gifts and graces, whatever may be our internal pleasures and raptures, they are far from furnishing evidence of completeness of Christian character without humility. It is this grace, which, perhaps more than any other, imparts a beauty and attractiveness to the religious life; and which, while  it  is blessed with the favor and approbation of God, has the additional efficacy of disarming, in a considerable degree, even the hostility of unholy men.  It has the appearance of a contradiction in terms, but is nevertheless true, that he who walks in humility walks in power.

— Religious Maxims (1846) XLI.

Be Faithful in Little Things

Always make it a rule to do every thing, which it is proper and a duty to do, in the best manner and to the best of your ability. An imperfect execution of a thing, where we might have done better, is not only unprofitable but it is a vicious execution or in other words is morally wrong. He, who aims at perfection in great things, but is willing to be imperfect in little things, will find himself essentially an imperfect man. The perfection of the greater will be no compensation, and no excuse for the imperfection of the less. Such a person wants the essential principle of universal obedience. Consider well, therefore, what God in his Providence would have you perform; and if you feel the spirit of those directions, which require us to do all things as unto God rather than unto men, you will not do them with a false heart or a feeble hand. And thus in small things, as well as in great, in those which are unseen  as well as in those which attract notice, it shall be said of you, "Well done, good and faithful servant."

— Religious Maxims (1846) XXVI.

O God, We are Thine; For Ever Thine

No man ever arrived at Christian perfection, no man ever  can arrive at that ennobling state, who  walks by sight, rather than by faith, and of whom it cannot be said, as of the father of the faithful, "he went out, not knowing whither he went." Perhaps we may say, it is the highest attainment of the soul, (certainly it is the foundation of the highest or perfect state in all other Christian attainments,) that of entire and unwavering confidence in God. O God, we are thine; for ever thine. We will not let Thee go, until Thou bless us. And when Thou dost bless us, still we will not let Thee go. For without Thee, even blessing would be turned into cursing. Therefore we will ever trust in Thee.

— Religious Maxims (1846) XXV.

Only Imperfection Complains of the Imperfect

It is an excellent saying of the celebrated Fenelon, "It is only imperfection that complains of what is imperfect." It would be well for those who aim at Christian perfection to remember this. Surrounded by those, who constantly exhibit defects of character and conduct, if we yield to a complaining and impatient spirit, we shall mar our own peace, without having the satisfaction of benefitting others. When the mind is in a right position, absorbed in God and truly dead to the world, it will not be troubled by these things. Or if it be otherwise, and we are in fact afflicted, it will be for others and not for ourselves; and we shall be more disposed to pity than to complain.

— Religious Maxims (1846) XIX.

The Nature of Christian Perfection

What, then, ... is the nature of Christian perfection, or of that holiness, which, as fallen and as physically and intellectually imperfect creatures, we are imperatively required and expected to exercise; and to exercise not merely in the “article of death,” but at the present moment and during every succeeding moment of our lives? It is on a question of this nature, if on any one which can possibly be proposed to the human understanding, that we must go to the Bible; and must humbly receive, irrespective of human suggestions and human opinions, the answer which the word of God gives. Happily for us, and happily for the world, this question is answered by the Savior himself; and in such a way as to leave the subject clear and satisfactory to humble and candid minds. When the Savior was asked, Which is the great commandment in the Law, he answered, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets.” Matthew 22:37–39. And it is in accordance with the truth, involved in this remarkable passage, that the apostle asserts, Romans 13:10, “Love is the fulfilling of the law.”

He, therefore, who loves God with his whole heart and his neighbor as himself, although his state may in some incidental respects be different from that of Adam, and especially from that of the angels in heaven, and although he may be the subject of involuntary imperfections and infirmities, which, in consequence of his relation to Adam, require confession and atonement, is, nevertheless, in the gospel sense of the terms, a holy or sanctified person. He has that love, which is the “fulfilling of the law.” He bears the image of Christ. It is true, he may not have that physical or intellectual perfection which the Savior had; but he bears his moral image. And of such an one can it be said in the delightful words of the Saviour, John 14:23: “If a man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him."

— from The Interior or Hidden Life (1844), Chapter 2.

Holiness Does Not Imply Perfect Knowledge

Evangelical or gospel holiness does not necessarily imply a perfection of the intellect, either in its perceptive or in its comparing and judging powers. The perfection of the intellectual action depends in part on the perfection of physical action; on the perfection, for instance, of the organs of sense, the organs of the sight, hearing, and touch. But in our present fallen condition, it is well known that these and other physical instrumentalities, which have a greater or less connection with the mental action, are greatly disordered. And the natural and necessary consequence of this state of things will be a degree of perplexity and obscurity in such mental action. And such is the connection of the powers of the mind, one with another, that an erroneous action in one part of the mind will be likely to lay the foundation for a degree of erroneous action in some other part. Hence in the present life a perfect knowledge of things, either in themselves or in their relations, may be regarded in the light of a physical impossibility. And such perfect knowledge, in which there is not the least possible mistake or error, does not appear to be required of us in the gospel, as a necessary condition of holiness and of acceptance with God.

— from The Interior or Hidden Life (1844), Chapter 2.

Holiness Does Not Imply Physical Perfection

The holiness, which Christ requires in his people, and which, in order to distinguish it from Adamic perfection, is sometimes designated as evangelical or gospel holiness, does not necessarily imply a perfection of the physical system. Adam, before his fall, was a perfect man physically as well as mentally. His senses were sound; his limbs symmetrical; his muscular powers uninjured; and in all merely corporeal or physical respects, we may reasonably suppose, that he possessed all that could be desired. But this is not our present condition. Far from it. In consequence of the fall of Adam, we inherit bodies that are subject to various weaknesses and infirmities. 

Many are called, in the Providence of God, to endure a great degree of suffering through the whole course of their days. These weaknesses and infirmities, which are often the source of great perplexity and suffering, are natural to us. To a considerable extent at least, we cannot prevent their coming; nor, when they have come, can we, by any mere voluntary acts, send them away. We admit, therefore, if gospel holiness necessarily implies physical perfection, that none can be holy. But this is not the case.

— from The Interior or Hidden Life (1844).