THE NEW TESTAMENT

STANDARD OF PIETY.

CHAPTER I.

THE STANDARD DEFINED.

"Hast thou not died to purge our sin,
And risen thy death for us to plead?
To write thy law of love within
Our hearts, and make us free indeed?
That we our Eden might regain,

Thou diedst, and could not die in vain.

"The promise stands, forever sure;

And we shall in thine image shine,
Partakers of a nature pure,

Holy, angelical, divine;

In spirit joined to thee, the Son,

As thou art with the Father, one."

WHE views entertained by Christians on the nature and extent of gospel salvation," says Rev. John Lancaster, "must be of the utmost importance. If these are erroneous, their pursuit after it will be more or less retarded. And yet it is to be lamented that difference

of sentiment has long obtained on this highly momentous subject. While all the sincere disciples of Jesus insist on the absolute necessity of holiness in order to final salvation, they are not agreed with respect to the degrees of holiness attainable on earth, or, rather, as it respects the time when this holiness may be received. Some, from a deep conviction of the entire and radical depravity of human nature, and from a consciousness of the numerous imperfections which attach to us as men, have denied the possibility of our being delivered from the remains of the carnal mind until the article of death; or, at least, conceive that God does, for wise and gracious purposes, suffer his people to struggle with their innate corruptions, so long as they remain in the body; and though sin is subdued, it is not eradicated; that, though it does not reign, yet it maintains a warfare within, until mortality is swallowed up of life. Others, with views equally correct on the depth and malignity of human depravity, and equally conscious of unavoidable imperfections, conceive that they see enough in the

Scriptures to authorize them to expect a full and a present salvation: not only from the guilt and dominion of outward sin, but also from the very remains of corruption in their hearts. They see an extent and efficacy ascribed to the atoning blood, sufficient to wash away all moral pollution. They are encouraged to expect the entire benefit of this renewing and cleansing process, by numerous exceeding great and precious promises." - Life of Lady Maxwell, p. 244.

The question is often asked, "To what extent may we be saved from sin in the present life? or, What is the New Testament Standard of Piety?"

Jesus answers this question: "Be ye therefore perfect, even as your Father which is in heaven is perfect." This standard may need some explanation.

What is it to be perfect as God is? We are not expected to be omnipotent, or omnipresent, or omniscient, or eternal; and still, we are to be like God. We are to be made partakers of "his holiness the "divine na

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ture."

We are to be pure as he is. This

was our original state. We were created in 2 the " "image and likeness" of God, which con

sisted of 66 righteousness and true holiness."424 The design of the atonement is to restore man to that original state.

Dr. Adam Clarke says, "This perfection is

the restoration of man to the state of holiness
from which he fell, by creating him anew in
Christ Jesus, and restoring to him that image
and likeness of God which he lost. A higher
meaning it cannot have; a lower meaning it
must not have."

Mr. Richard Watson says, "Sanctification is that work of God's grace, by which we are renewed after the image of God."

The holiness of God is manifested, he says, "in restoring man to a sinless state, and to the obliterated image of God in which he had been created."

But it is claimed that we can never be as perfect in this life as Adam was before his fall. If by this is meant, that we can never possess Adamic purity, we dissent. But if by

it is meant, that we can never arrive at Adamic perfection, we agree. We see a vast difference between Adamic purity, and Adamic perfection. Adam possessed a threefold perfection; -physical, intellectual, and moral.

We may

never possess Adam's physical perfection. The atonement does not claim to reach that in the present life, but has provided for any loss which may have been sustained, in the resurrection, when our bodies will not only be restored to all their original perfection, but will be "like unto Christ's most glorious body," who is the second Adam. Nor shall we possess his intellectual perfection. His knowledge seems to have been intuitive, as is illustrated in his calling all the beasts by name. But with regard to moral perfection, we are not able to see why our loss in the fall is not provided for in the gospel. Adam was only required to love God perfectly, and this is the standard of gospel requirement. If we do not misunderstand and misinterpret Dr. Clarke and Mr. Watson, this is their ground. Dr. Clarke claims that a lower meaning it