The Rev. CHARLES G. FINNEY’S SYSTEMATIC THEOLOGY (1851)

I care not to speculate upon abstractions, and upon the grounds of hope where there is neither desire nor will; that is, where there is no religion. But I have been amazingly anxious myself to have the question here put answered in relation to myself; and I know that many others are intensely anxious to have this question answered. Must I always expect to be overcome by temptation? May I not rationally hope to obtain a permanent victory over sin in this life? Must I carry with me the expectation of going more or less frequently into rebellion against God so long as I live? Is there no hope in the case? Has grace made no such provision, that it is rational for me, in this state of intense interest and anxiety, to hope for complete deliverance from the overcoming power of sin in this life? Is there no foundation anywhere upon which I can build a rational hope, that I shall make this attainment? Are all the commands, and exhortations, and promises, and declarations in the Bible touching this subject, a delusion? Are they no warrant for the expectation in question? May I never rationally expect to be more than a conqueror in this life? Must I expect to succumb to Satan ever and anon, so long as I live, and is every other expectation irrational? 

The Holy Spirit is given to Christians, to abide with and in them, for the express purpose of procuring entire sanctification in this life. It is said, Rom_8:26-27 : “Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts, knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.” Now it is a fact that the Holy Spirit often stirs up, in the souls of all Christians, intense desire for this attainment. He as manifestly begets within them a longing for this attainment, as he does for ultimate salvation. Now, why is it not as rational to expect the one as the other? Their ultimate salvation they do expect, and receive the drawings of the Spirit after the grace of perseverance, as an earnest or evidence, that God intends to secure their perseverance and salvation. They regard it as rational to indulge this desire, excited by the Holy Spirit, and to hope for the thing which they desire. The thing is promised, and they feel stirred up to take hold on these promises. Surely then it is perfectly rational to hope for the fulfilment of them. 

And is not the same true of the promises of entire sanctification in this life? These are among the most full and express promises in the Bible. The Holy Spirit excites in all Christians the most earnest desire for the thing promised. Why is it not rational to hope for the thing which we desire? I do not here say that all do hope for it. All Christians do desire it; this is one element of hope: but why do not all entertain the expectation of making this attainment, and thus hope for it? Is it because there is no rational ground of hope? But what ground is wanting? It is expressly promised. God has nowhere intimated, that it is not his design to fulfil this class of promises. The Spirit leads us to pray for it. Now would it be rational to believe that these promises will be fulfilled to us? Why not? The difficulty, and the only difficulty that can exist in this case, is that human speculation and false teaching have forbidden confidence or expectation; so that while there is intense desire, there is no real hope indulged of receiving the blessing. The blessing is delayed because there is no hope. There is ground of hope, but false teaching has forbidden hope to be indulged. The church are told by men in high places, that such a hope is irrational. Thus the Holy Spirit is resisted, and grieved, and quenched, when he is striving to inspire hope that this blessing will be obtained. This is just as the devil would have it. 

The fact is, there are precisely as good ground for the hope of obtaining a complete victory over sin in this life, as there are for the hope of perseverance and salvation. But in one case these grounds are recognized and acknowledged, and in the other they are denied. In one case the hope is encouraged by teachers, and in the other it is discouraged. But there is not, that I can see, the least ground for this distinction. If there is ground for the one hope, so is there for the other. Suppose the ground for hope in both cases were denied, as it is in one, what would be the result? 

But again: Has grace established any such connection between the present belief of the promises and their fulfilment, as to render it certain, or in any degree probable, that they will be fulfilled to us? 

I have already said, that the objection we are considering must proceed upon the assumption that there is no such connection. But let us look at this. 

Suppose that God had expressly promised any blessing whatever, upon condition that I believe the promise. I am led by the Holy Spirit to a present laying hold by faith upon that promise. Now, does not this render it rational in me to hope that I shall receive the thing promised? If not, why not? Is it replied, that a further condition of the promise is, that I persevere in faith, and in the use of the appropriate means, and I have no ground for rational hope that I shall continue to believe and to use the means? Then the fact that the Holy Spirit at present stirs me up to present faith, affords no degree of evidence that he will continue to do so; and the fact, that I at present lay hold of the promise, does not afford the least reason for the hope, that I shall keep hold and use the means, in any such sense as to secure the blessing promised. Well, if this were so, the Bible were the greatest deception that was ever palmed upon mankind. The fact is, there must be at least a connection of high probability, if not of certainty, between the present actual belief of the promises, and the future fulfilment of them to us, or the Bible and the whole gospel are nonsense. 

But again: I say that this is as true of the promises of entire sanctification in this life, as of any other promises whatever. If it is not, I say again, let the contrary be shown, if it can be. 

But again: when Christians are stirred up by the Holy Spirit to lay hold upon any class of promises in prayer, and faith, they have good ground for the hope, that it is the design of God to grant the blessing promised them. Now, it is plainly in accordance with the revealed will of God, that Christians should be wholly sanctified and kept from sin. And suppose the Holy Spirit stirs up the soul to great longings and wrestlings for complete deliverance from sin, and to plead and believe such promises as the following:– 

1Th_5:23-24 : “And the very God of peace sanctify you wholly; and I pray God your whole spirit, and soul, and body, be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is he that calleth you, who also will do it.” 

Jer_31:31-34 : “Behold the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah; Not according to the covenant that I made with their fathers, in the day that I took them by the hand, to bring them out of the land of Egypt, (which my covenant they brake, although I was a husband unto them, saith the Lord;) But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, know the Lord, for they shall all know me from the least of them unto the greatest of them, saith the Lord; for I will forgive their iniquity, and I will remember their sin no more.” 

Jer_32:40 : “And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me.” 

Eze_36:25-27 : “Then will I sprinkle clean water upon you, and ye shall be clean; from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.” 

Rom_5:21 : “That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life, by Jesus Christ our Lord.” 

Rom_6:11 : “Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. 14. For sin shall not have dominion over you; for ye are not under the law, but under grace.” 

1Th_4:3.–“For this is the will of God, even your sanctification.” 

If the Holy Spirit perform his work in the soul according to Rom_8:26-27 –“Likewise the Spirit also helpeth our infirmities, for we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God;” I say, if the Holy Spirit leads Christians to pray for the fulfilment of such promises as those just quoted, and to believe those promises, have they no reasonable ground for the hope that the blessing will be granted? Indeed, they have the best of reasons for such an expectation. 

Suppose it be objected, that many Christians have been led thus to pray, who have not received the blessing sought. I answer, that it remains to be proved that they were led by the Holy Spirit to plead any promise in faith, where they have not received, or will not receive an answer according to the true spirit and meaning of the promise which they plead and believed. Suppose they may have thought at some time, or that they have often thought, that they had become so established that they should sin no more, and that the event has proved that they were mistaken; this does not prove that it is irrational for them to expect that their prayers shall yet be fully answered. Suppose a parent is led by the Holy Spirit to pray in faith for the conversion of a child, and that this child appears, if you please, from time to time to be converted, but that the event shows that he was mistaken; that is, that he was not truly converted; this is no reason for his despairing of his conversion. He is still warranted to hope, and is bound, if he is conscious of having prayed in faith for his conversion, still to expect his conversion, and to use the appropriate means to secure this result. Just so, if a Christian has been led to plead the promises of deliverance from all sin: for example, such an one as 1Th_5:23-24.–“And the very God of peace sanctify you wholly; and I pray God your whole spirit, and soul, and body, be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is he that calleth you, who also will do it.” I say, if any saint on earth is conscious of being, or having been, led to pray in faith for the fulfilment of this promise, he is warranted to expect its fulfilment to him, according to its true spirit and meaning; and this he is bound to expect, although he may have supposed that he had entered upon this state, and found himself mistaken a hundred times. The fact, that he has not yet received the fulfilment of the promise in extenso, no more proves that he will not, than the delay in the case of the promise that Abraham should have a son, proved that it was irrational in him to expect the promise to be fulfilled to him. It has been objected, that it was irrational to expect to attain to a state in this life in which we should sin no more, because many have supposed they had made the attainment, and found at length that they were mistaken. But there is no force in this objection. Suppose this is granted, what then? Does this prove that the prayer of faith will not be answered? Suppose many such mistakes have been made; does this disprove the word of God? In no wise. God will still fulfil his promises, and “is not slack concerning them as some men count slackness.” If such a promise has been pleaded in faith, heaven and earth shall pass away before the answer shall fail. But suppose it should be alleged, that evidence is wanting that any ever did or will plead those promises in faith. To this I answer, that the soul may be as conscious of exercising faith in these promises, as it is of its own existence; and although one might think he believed when he did not, still it would be true, that when one actually did believe he would know and be sure of it. 

Many Christians can as confidently affirm that they plead these promises in faith, as that they are Christians. Now, is it irrational for them to expect the fulfilment of them? No indeed, any more than it is irrational to expect to be saved. If the one expectation is irrational, so is the other. 

Will it be replied, that the one is less probable than the other? I ask, what have probabilities to human view to do with rendering it irrational to believe God, and expect him to fulfil his word? Suppose it is less likely to human view, that we shall ever in this life arrive at a point in Christian attainment, beyond which we shall sin no more, than it is that we shall ultimately be saved: I say, suppose this to be granted, what then? Cannot God as truly, and so far as we know, as easily secure the one as the other? It may be, that God foresees that the final salvation of some or of many souls turns altogether upon the fact, that such a work be accomplished upon them as shall settle and confirm them in obedience, before certain trials overtake them. 

But suppose, again, it be said that few or none have given evidence of this attainment before death, and yet many have been saved; there is therefore little or no reason to believe that the elect are entirely sanctified in this life. I answer, that it is certain from the Bible, that the saints are sanctified wholly in this life; that is, at some period in this life. 

I have no doubt, though I do not expect this to have weight with an objector, that great multitudes have been sanctified and preserved, agreeably to 1Th_5:23-24. “And the very God of peace sanctify you wholly; and I pray God your whole spirit, and soul, and body, be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is he that calleth you, who also will do it.” 

But again, I say, that the past experience and observation of the church, whatever it may be in respect to the subject under consideration, is not the test of what it is reasonable to expect in future. If it is, it is unreasonable to expect any improvement in the state of the church and the world. If past experience is to settle the question of what it is rational to expect in future, then at no period of the church’s past history was it rational to expect any improvement in her condition. It is not to past experience, but to the promises and the revealed design of God, and to the Holy Spirit, that we are to look for a ground of rational hope in regard to the future. 

I suppose that it will not be denied by any one, that most Christians might rationally hope to be indefinitely better than they are; that is, to be much more stable than they are. But if they might rationally hope to be much better than they are, on what ground can they rationally hope for this? The ground of this hope must be the indwelling and influence of the Holy Spirit; that “exceeding great and precious promises are given to us, whereby we may be made partakers of the divine nature, and escape the corruptions which are in the world through lust;” that the Holy Spirit is struggling within us to secure in us the fulfilment of the conditions of those promises, and therefore we may reasonably hope to make indefinitely higher attainments in this life than we have yet made:–I say, I suppose that no Christian will deny this. But some of these promises expressly pledge the state of entire sanctification in this life. This is not only true in fact, but is plainly implied in the saying of Peter just quoted. Observe, Peter says, 2Pe_1:4 : “Whereby are given unto us exceeding great and precious promises; that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.” This plainly implies, that those promises cover the whole ground of entire sanctification. Now with such promises in our hands, why should it be thought unreasonable to hope for entire and permanent victory over sin in this world, any more than it is irrational to hope for indefinite improvement in this life. Will it be said, that it is easier to keep us from sin generally than uniformly. But who can know, that God cannot as easily give us a complete victory, as to suffer us to sin, and then recover us again? At any rate, the promises of entire sanctification are made, and it is just as rational, that is, just as truly rational to expect them to be fulfilled to us, and to expect that we shall be led to fulfil the conditions of them, as that we shall fulfil the conditions of the promises of perseverance. If there be not the same degree of reason to hope for one as for the other, still there is real ground of rational hope in both cases. This cannot reasonably be denied. It is therefore rational to hope for both. 

Now the fact is, that Christians find themselves disposed to attain this state. If they are disposed to aim at it, and to pray and struggle for such a victory, is it rational for them to expect or hope to obtain such a victory? The question is not really, whether it is rational to hope that Christians will be disposed to attain this state. The fact of their being Christians implies that they are thus disposed; and the inquiry is, being thus disposed, is it rational for them to expect to make the attainment? I answer,–yes. It is perfectly rational for any and every Christian, who finds himself disposed to aim at and struggle after this state, to expect to obtain the blessing which he seeks; and every Christian is drawn by the Holy Spirit to desire this attainment. He has, in the very fact of his being led to desire and pray after it, and to pray and struggle after a complete and lasting victory over sin, the best of evidence that he may rationally expect to make the attainment. It is just as rational to expect this, under such circumstances, as it is to expect to persevere to the end of life in grace; or as rational as it is to expect to make indefinitely higher advances in holiness. If it is rational to hope to make indefinitely higher attainments than we have made, because of, or upon the conditions of the promises, and of the indwelling of the Holy Spirit, to stir us up to fulfil the conditions of the promises, it is just as rational to hope for a permanent victory over sin, upon the same conditions. If the Holy Spirit leads on to indefinitely higher attainments, it is rational to expect to make them. If he leads on to the fulfilment of the conditions of the promises of complete and permanent victory over sin, it is just as rational to expect to attain this state, as it is to expect to make indefinite advances toward it. 

How can this be denied? I cannot see why one expectation should be irrational, if the other is not so. 

Now observe, the question respects acts of will. Religion, as we have seen, consists in the consecration of the will or heart to God. A Christian is supposed to have consecrated his heart and himself to God. The will is influenced either by light in the intelligence, or by the impulses of the sensibility. Selfishness, or sin, consists in the will’s being governed by the desires, appetites, passions, or propensities of the sensibility. Temptation finds its way to, and exerts its influence upon, the will through the sensibility. Now, can a Christian expect or rationally hope, by aiming to do so, to attain to such a state of mind, that he shall be no more overcome by temptation, and led into sin? 

We have seen, that the end upon which benevolence fixes, is the highest good of being in general. This is the Christian’s ultimate end or intention. We have also seen that the elements of this intention are– 

(1.) Entireness; that is, the whole will or heart is devoted to this end. 

(2.) Present time; that is, the soul enters now upon, and at present makes, this consecration. 

(3.) The consecration is designed to be entire, and everlasting; that is, the consecrated soul does not enlist as an experiment, nor for a limited time; but true consecration or devotion to God is comprehensive, so far as present intention goes, of all the future. This consecration to be real is comprehensive of all future duration, and of all space; that is, the soul in the act of true consecration, enlists in the service of God for life, to be wholly God’s servant in all places, at all times, and to all eternity. These are the true elements of all acceptable consecration to God. The soul in the act of consecration makes no reserves of time, or place, or powers; all are surrendered to God. It does not intend nor expect to sin at the moment of consecration. It fully intends to be, and remain wholly the Lord’s. It chooses the great end upon which benevolence fixes, and designs to relinquish it no more for ever. But experience teaches the Christian his own weakness, and that, if left to himself, he is easily overcome by temptation. His sensibility has been so little developed in its relations to eternal realities; his will has so long been in the habit of being led by the feelings and desires of the sensibility, that when the propensities are strongly excited, he finds to his confusion and unspeakable grief, that he is weak; and that if left to himself, he invariably yields to temptation; or that he is at least very liable to do so, and that he frequently sins. Now, the question is, Is there no ground of rational hope that he may attain such an established state as uniformly to have the victory over temptation? Is there no ground of rational hope in this respect, until after this life? Has grace made no such provision, as to render it rational in the true saints, to expect or hope to gain so complete a victory that Rom_5:21, shall be realized in their own experience: “That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life, by Jesus Christ our Lord;” Also, Rom_6:14 : “For sin shall not have dominion over you, for ye are not under law, but under grace.” Also, 1Th_5:23-24 : “And the very God of peace sanctify you wholly, and I pray God your whole soul, &c., faithful is he that calleth you, who also will do it.” Also, Jer_32:40 : “And I will make an everlasting covenant with them, that I will not turn away from them, to do them good, but I will put my fear in their hearts, that they shall not depart from me.” Also, Col_4:12 : “That you may stand perfect and complete in all the will of God.” I say, the true question is, Is there no hope for the Christian, that these and such-like passages shall be fulfilled to him, and realized in his own experience in this life? Can he not rationally hope, that the developements of his sensibility may be so corrected, that he may be thoroughly and constantly enlightened by the Holy Spirit, and enjoy so constant and so deep an anointing, may be so baptized into Christ, and made so thoroughly acquainted with him, in his various offices and relations, as to break effectually and permanently the power of temptation; and so confirm the soul in its consecration as that, through the indwelling of Christ by his Spirit, he shall be more than conqueror in every conflict with the world, the flesh, and Satan? Is there no hope? This is the agonizing inquiry of every soul who has felt the galling and fascinating power of temptation. Observe, in the case supposed, the soul is at present willing, and deeply solicitous to avoid all sin in future. Thus far grace has prevailed; the soul has committed itself to God. Is there no hope that it can abide in this state of committal? Is it irrational for it, in the midst of its anxieties, to stand fast for ever; to hope that it shall ever in this life find itself practically able to do so? If not, what do the scriptures mean? If I may not rationally hope to stand in every hour of temptation, what can this passage mean? 1Co_10:13 : “There hath no temptation taken you but such as is common to man; but God is faithful, who will not suffer you to be tempted above that ye are able, but will with the temptation also make a way to escape, that ye may be able to bear it.” Does this only mean, that we shall have the natural ability to bear temptation? Does it not mean, that such Divine help shall be vouchsafed, as that we may rationally hope and expect to stand in the hour of trial? Indeed it does. 

There certainly is not in the philosophy of mind anything to forbid the entertaining of a rational hope of making the attainment in question; but, on the contrary, everything both in the Bible and in the philosophy of mind to warrant such an expectation. The mind only needs to be brought into such a state of developement, and to be so constantly under the influence of Divine illumination, as to set the Lord always before it; and so to have the sensibility developed in its relations to divine things, as to secure the uniform action of the will, in conformity with the law of God. 

The great difficulty with all classes of unsanctified persons is, that their desires are too strong for their reason. That is, their sensibility is so developed, that their excited propensities control their will, in opposition to the law of God, as it is revealed in the reason. Now, if a counter developement can be effected that shall favour, instead of oppose, the right action of the will, it will break the power of temptation, and let the soul go free. If desires to please God, if desires after spiritual objects, shall be developed, if the sensibility shall be quickened and drawn to God, and to all spiritual truths and realities, these desires, instead of tending to draw the will away from God, will tend to confirm the will in its consecration to God. In this case, the desires going in the same direction with the reason, the power of temptation is broken. The sensibility, in this case, rather favours the right action of the will. That such a developement of the sensibility is needed and possible, every Christian knows. 

That the Holy Spirit, by enlightening the mind, often creates the most intense desires after God and universal and unalterable holiness, is a matter of common experience. It is a matter of common experience, that while those desires continue, the soul walks in unbroken consecration to, and communion with, God. It is when counter desires are awakened, and the feelings and emotions toward God and divine things are quenched and suppressed, that the will is seduced from its allegiance. Now there is, there can be, nothing in the philosophy of mind, to forbid the hope of attaining to such a state of developement of the sensibility, that it shall become, as it were, dead to every object that tends to draw the heart from God, and so alive to God as to respond instantly to truth and light, and as to be mellow and tender towards God and Christ and divine things, as the apple of the eye. When this is effected, it is perfectly philosophical to look for permanent consecration of will to God, in obedience not to the sensibility, but in obedience to the reason. The feelings are then such, that the reason demands their indulgence, and that the objects upon which they fasten shall be sought. The whole mind is then going forth in one direction. Observe, I do not say that it is impossible for the will to abide steadfast in opposition to the feelings, desires, and emotions; but I do say, and all experience proves, that until the sensibility is developed in its relations to God and divine realities, the steady and undeviating action of the will in its devotion to God cannot be depended upon. Now the great work of the Holy Spirit in the soul consists, at least very much, in so enlightening the mind, in respect to God and Christ and divine realities, as to render the soul dead to things of time and sense, and alive to God and eternal things; to crucify the old man; and to develope a new class of desires and emotions that will favour, instead of oppose, the right action of the will. 

Now observe, when the Spirit begets this hungering and thirsting after the universal and complete conformity of the whole being to God; when he stirs up the soul to an intense effort, and to a tearful agony and travail for deliverance from the power of temptation; is it irrational for the soul to make these efforts? Does reason or revelation forbid the expectation, that the blessing sought should be obtained? Is the soul mad, and irrationally aiming at an impossibility, or is it irrationally engaged in striving to get loose, and to rise permanently above the power of temptation? If it is irrational to expect to make the attainment in question, it is irrational to aim at it. Nay, it is impossible truly to aim at it, except it be regarded as possible. The soul must think it reasonable to expect to make this attainment, or it cannot think it reasonable to try to make it. But is it deceived in thinking this attainment practicable? If so, but convince it that the expectation is irrational, and it will aim at making it no longer. It must, by a law of its own nature, give up the pursuit, in despair of ever living without being, at least frequently, overcome by temptation while it abides in the flesh. But does the Bible encourage this despair? Does not the Bible denounce this state of mind as unbelief and sin? What are the promises–what is the gospel–and what are the provisions of grace, if after all there is practically no remedy for the agonized Christian in such circumstances? Is there no rational ground of hope or help for him in God? Then surely the gospel is a vain boast and a deception. 

Observe, the question before us is, whether the Christian, who is actually willing, and most earnestly desirous of rising permanently above the power of sin and temptation, and who is stirred up to lay hold on the promises of complete deliverance, and to plead them in faith before God, can rationally hope to make the attainment in this life at which he is aiming? Is such a soul mad and deluded, or is it rationally employed? and are its expectations in accordance with reason and revelation? Undoubtedly they are in accordance with both. 

But before I dismiss this objection, I must not fail to glance at the future prospects of the church. It is, and long has been, the belief of the great body of orthodox Christians, that the church is destined, at a future period of her earthly history, to rise to a state answerable to the representations of the prophets and apostles,–a state in which she shall come forth “clear as the sun, fair as the moon, and terrible as an army with banners.” In proof of the fact of a future millennium on earth, let such passages as the following be consulted:– 

Gen_22:18 : “And in thy seed shall all the nations of the earth be blessed, because thou hast obeyed my voice.” 

Psa_22:27 : “All the ends of the world shall remember, and turn unto the Lord; and all the kindreds of the nations shall worship before thee.” 

Psa_37:11 : “But the meek shall inherit the earth; and shall delight themselves in the abundance of peace.” 

Psa_72:6-7, Psa_72:11, Psa_72:17 : “He shall come down like rain upon the mown grass, as showers that water the earth. In his days shall the righteous flourish; and abundance of peace so long as the moon endureth. 11. Yea, all kings shall fall down before him; all nations shall serve him. 17. His name shall endure for ever: his name shall be continued as long as the sun; and men shall be blessed in him: all nations shall call him blessed.” 

Psa_86:9 : “All nations whom thou hast made shall come and worship before thee, O Lord; and shall glorify thy name.” 

Isa_2:2, Isa_2:4, Isa_2:17, Isa_2:20 : “And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. 4. And he shall judge among the nations, and shall rebuke many people; and they shall beat their swords into plowshares; and their spears into pruning hooks: nation shall not lift up sword against nation, neither shall they learn war any more. 17. And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low: and the Lord alone shall be exalted in that day. 20. In that day a man shall cast his idols of silver, and his idols of gold, which they made each one for himself to worship, to the moles, and to the bats.” 

Isa. 25:6-8 : “And in this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined. And he will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations. He will swallow up death in victory; and the Lord will wipe away tears from off all faces; and the rebuke of his people shall be taken away from off all the earth: for the Lord hath spoken it.” 

Isa_32:13, Isa_32:15-18 : “Upon the land of my people shall come up thorns and briars, yea, upon all the houses of joy in the joyous city. 15. Until the Spirit be poured upon us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest. 16. Then judgment shall dwell in the wilderness, and righteousness remain in the fruitful field. 17. And the work of righteousness shall be peace; and the effect of righteousness, quietness and assurance for ever. 18. And my people shall dwell in a peaceful habitation, and in sure dwellings, and in quiet resting-places.” 

Isa_45:22-23 : “Look unto me, and be ye saved, all the ends of the earth; for I am God, and there is none else. 23. I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear.” 

Isa_49:6 : “And he said, It is a light thing that thou shouldest be my servant, to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the gentiles, that thou mayest be my salvation unto the end of the earth.” 

Isa_59:19-20 : “So shall they fear the name of the Lord from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him. And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord.” 

Isa_60:18, Isa_60:21 : “Violence shall no more be heard in thy land, wasting nor destruction within thy borders: but thou shalt call thy walls salvation, and thy gates praise. 21. Thy people shall be all righteous: they shall inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified.” 

Isa_66:23 : “And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord.” 

Dan_7:27 : “And the kingdom, and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.” 

Mic_4:1-2 : “But in the last days it shall come to pass, that the mountain of the house of the Lord shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it. And many nations shall come, and say, Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths; for the law shall go forth of Zion, and the word of the Lord from Jerusalem.” 

Hab_2:14 : “For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea.” 

Mal_1:11 : “For from the rising of the sun even unto the going down of the same, my name shall be great among the Gentiles: and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith the Lord of hosts.” 

Joh_12:31-32 : “Now is the judgment of this world; now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me.” 

Rom_11:25-27 : “For I would not, brethren, that ye should be ignorant of this mystery, (lest ye should be wise in your own conceits,) that blindness in part is happened unto Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved; as it is written, there shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob. For this is my covenant unto them, when I shall take away their sins.” 

Rev_11:15 : “And the seventh angel sounded, and there were great voices in heaven saying, the kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.” 

Rev_20:2-3 : “And he laid hold on the dragon, that old serpent, which is the devil, and Satan, and bound him a thousand years. And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.” 

These things are said of the extension and state of the church undeniably at some period of its history in this world. That is, they are said of the church, not in a glorified state, but of her in her state of earthly prosperity. At least, this is and has long been held by the great mass of Christians. 

The following things are said of her holiness at the time specified. 

Isa_60:21 : “Thy people also shall be all righteous; they shall inherit the land forever, the branch of my planting, the work of my hands, that I may be glorified.” 

Jer_31:33-34 : “But this shall be the covenant that I will make with the house of Israel; After those days saith the Lord, I will put my law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord, for they shall all know me, from the least of them unto the greatest of them, saith the Lord; for I will forgive their iniquity, and I will remember their sin no more.” 

Eze_36:25-29 : “Then will I sprinkle clean water upon you, and ye shall be clean; from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments and do them. And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God. I will also save you from all your uncleannesses; and I will call for the corn, and will increase it, and lay no famine upon you.” 

Eze_37:23-24 : “Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions, but I will save them out of all their dwelling-places, wherein they have sinned, and will cleanse them; so shall they be my people, and I will be their God. And David my servant shall be kind over them; and they all shall have one shepherd; they shall also walk in my judgments, and observe my statutes, and do them.” 

Zep_3:13 : “The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth; for they shall feed and lie down, and none shall make them afraid.” 

Zec_14:20 : “In that day shall there be upon the bells of the horses, HOLINESS UNTO THE LORD; and the pots in the Lord’s house shall be like the bowls before the altar.” 

Rom_11:25-27 : “For I would not, brethren, that ye should be ignorant of this mystery, (lest ye should be wise in your own conceit,) that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved; as it is written, There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob. For this is my covenant unto them, when I shall take away their sins.” 

These things are said of the holiness of the church at that time. 

The following, among other passages, represent the spirit of peace and unanimity that shall prevail at that time. 

Psa_29:11 : “The Lord will give strength unto his people; the Lord will bless his people with peace.” 

Psa_37:11 : “But the meek shall inherit the earth, and shall delight themselves in the abundance of peace.” 

Psa_72:3, Psa_72:7 : “The mountains shall bring peace to the people, and the little hills, by righteousness. 7. In his days shall the righteous flourish; and abundance of peace so long as the moon endureth.” 

Isa_52:8 : “Thy watchman shall lift up the voice; with the voice together shall they sing; for they shall see eye to eye, when the Lord shall bring again Zion.” 

Isa_60:17-18 : “For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron; I will also make thy officers peace, and thine exactors righteousness. Violence shall no more be heard in thy land, wasting nor destruction within thy borders; but thou shalt call thy walls Salvation, and thy gates Praise.” 

Isa_66:12 : “For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream; then shall ye suck, ye shall be born upon her sides, and be dandled upon her knees.” 

Mic_4:3-4 : “And he shall judge among many people, and rebuke strong nations afar off; and they shall beat their swords into plowshares, and their spears into pruning-hooks; nation shall not lift up a sword against nation, neither shall they learn war any more. But they shall sit every man under his vine, and under his fig-tree, and none shall make them afraid; for the mouth of the Lord of hosts hath spoken it.” 

The following passages speak of the great intelligence of the church at that period: 

Isa_11:9 : “They shall not hurt nor destroy in all my holy mountain for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.” 

Isa_29:18, Isa_29:24 ; “And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity and out of darkness. 24. They also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine.” 

Isa_33:6 : “And wisdom and knowledge shall be the stability of thy times, and strength of salvation; the fear of the Lord is his treasurer.”

Jer_3:15 : “And I will give you pastors according to mine heart, which shall feed you with knowledge and understanding.” 

Heb_8:11 : “And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest.” 

The following passages describe the temporal prosperity of the church at that time, and show clearly, that the state of which mention is made, belongs to a temporal, and not to a glorified state, as I understand them. 

Psa_72:7, Psa_72:16 : “In his days shall the righteous flourish; and abundance of peace so long as the moon endureth. 16. There shall be a handful of corn in the earth on the top of the mountains; the fruit thereof shall shake like Lebanon, and they of the city shall flourish like grass of the earth.” 

Isa_60:5-7, Isa_60:13 : “Then thou shalt see and flow together, and thine heart shall fear, and be enlarged, because the abundance of the sea shall be converted unto thee, the forces of the gentiles shall come unto thee. 6. The multitude of camels shall cover thee, the dromedaries of Midian and Ephah; all they from Sheba shall come; they shall bring gold and incense; and they shall show forth the praises of the Lord. 7. All the flocks of Kedar shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee; they shall come up with acceptance on mine altar, and I will glorify the house of my glory. 13. The glory of Lebanon shall come unto thee, the fir-tree, the pine-tree, and the box together, to beautify the place of my sanctuary; and I will make the place of my feet glorious.” 

Joe_2:21-26 : “Fear not, O land; be glad and rejoice; for the Lord will do great things. Be not afraid, ye beasts of the field; for the pastures of the wilderness do spring, for the tree beareth her fruit, the fig-tree and the vine do yield their strength. Be glad then, ye children of Zion, and rejoice in the Lord your God, for he hath given you the former rain, moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. And the floors shall be full of wheat, and the fats shall overflow with wine and oil. And I will restore to you the years that the locusts hath eaten, the canker-worm, and the caterpillar, and the palmer worm, my great army which I sent among you. And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you; and my people shall never be ashamed.” 

Joe_3:18. “And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim.” 

Isa_25:6. “And in this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees; of fat things full of marrow, of wines on the lees well refined.” 

Isa_35:1-10. “The wilderness and the solitary place, shall be glad for them; and the desert shall rejoice, and blossom as the rose. It shall blossom abundantly, and rejoice even with joy and singing; the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon; they shall see the glory of the Lord, and the excellency of our God. Strengthen ye the weak hands, and confirm the feeble knees. Say to them that are of a fearful heart, Be strong, fear not: behold, your God will come with vengeance, even God with a recompense; he will come and save you. Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as a hart, and the tongue of the dumb sing; for in the wilderness shall waters break out, and streams in the desert. And the parched ground shall become a pool, and the thirsty land springs of water; in the habitation of dragons, where each lay, shall be grass, with reeds and rushes. And a highway shall be there, and a way, and it shall be called, The way of holiness; the unclean shall not pass over it; but it shall be for those; the wayfaring men, though fools, shall not err therein. No lion shall be there, nor any ravenous beast shall go up thereon, it shall not be found there; but the redeemed shall walk there. And the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away.” 

Isa_41:18. “I will open rivers in high places, and fountains in the midst of the valleys; I will make the wilderness a pool of water, and the dry land springs of water.” 

Again: the church at that period shall have great enjoyment: 

Isa_25:8. “He will swallow up death in victory; and the Lord God will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth; for the Lord hath spoken it.” 

Isa_35:10; “And the ransomed of the Lord shall return, and come to Zion with songs, and everlasting joy upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away.” 

Isa_52:9; “Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem.” 

Isa_65:18-19; “But be ye glad and rejoice for ever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy. And I will rejoice in Jerusalem and joy in my people: and the voice of weeping shall be no more heard in her, nor the voice of crying.” 

Zep_3:14-17; “Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem. The Lord hath taken away thy judgments, he hath cast out thine enemy: the King of Israel, even the Lord, is in the midst of thee: thou shalt not see evil any more. In that day shall it be said to Jerusalem, Fear thou not: and to Zion, Let not thy hands be slack. The Lord thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing.” 

Let the following passages be viewed in contrast with the past history of the church:– 

Isa_11:6-8.–“The wolf shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’s den.” 

Isa_40:4-5. “Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain. And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it.” 

Isa_41:18-20. “I will open rivers in high places, and fountains in the midst of the valleys: I will make the wilderness a pool of water, and the dry land springs of water. I will plant in the wilderness the cedar, the shittah-tree, and the myrtle, and the oil-tree; I will set in the desert the fir-tree, and the pine, and the box-tree together. That they may see, and know, and consider, and understand together, that the hand of the Lord hath done this, and the Holy One of Israel hath created it.” 

Isa_55:13. “Instead of the thorn shall come up the fir-tree, and instead of the briar shall come up the myrtle-tree: and it shall be to the Lord for a name, for an everlasting sign that shall not be cut off.” 

These passages are, as every reader of the Bible knows, specimens of the manner in which the Bible represents the state of the church in future. I have quoted thus copiously to lay before the reader the general tenor of scripture upon this subject. It is also a matter of common knowledge, that nearly all orthodox Christians are expecting the church to enter upon this state soon. But how is this state to be attained, if it is irrational for Christians to hope to be entirely sanctified in this life? If the above passages do not describe a state of complete and continued holiness, what language could describe such a state? These promises and prophecies will be fulfilled at some time. They are, as it respects individuals, and respects the whole church, conditioned upon faith. But this faith will actually be exercised. The church will enter into this state. Now, is it unreasonable for the church, and for any and every Christian, to hope at this age of the world to enter upon this state? Would it be irrational for the church to arise, and aim at making these attainments in holiness during the present century? How is it possible for the church as a body to arrive at this state, while it is regarded as unreasonable, and as dangerous error for Christians to hope or expect to get into a state of abiding consecration to God in this life? 

It must be, I think, evident to every one, that if the objection under consideration has any weight, the prophecies can never be fulfilled; and that, while the theological schools insist, and ministers insist, that the expectation of making the attainment in question is irrational and dangerous, the prophecies and promises will not be fulfilled to the church. While such a sentiment is insisted on, the seminaries and the ministry are in the way of the onward movement of the ark of holiness and of truth. 

The objection, that it is irrational to expect to make such attainments in this life, as to get a complete victory over temptation and sin, must be groundless, or both the Bible and the Holy Spirit are found false witnesses: but this cannot be; the thought of it is blasphemy.