Dr. George Peck says: “In the life of the most perfect Christian there is every day renewed occasion for self‐abhorrence, for repentance, for renewed application of the blood of Christ, for application of the rekindling of the Holy Spirit.” But why call this a state of perfection? F. B. Meyer: “We never say that self is dead; were we to do so, self would be laughing at us round the corner. The teaching of _Romans 6_ is, not that self is dead, but that the renewed will is dead to self, the man’s will saying Yes to Christ, and No to self; through the Spirit’s grace it constantly repudiates and mortifies the power of the flesh.” For statements of the Perfectionist view, see John Wesley’s Christian Theology, edited by Thornley Smith, 265‐273; Mahan, Christian Perfection, and art. in Bib. Repos. 2d Series, vol. IV, Oct. 1840:408‐428; Finney, Systematic Theology, 586‐766; Peck, Christian Perfection; Ritschl, Bib. Sac., Oct. 1878:656; A. T. Pierson, The Keswick Movement. In reply, it will be sufficient to observe: (_a_) That the theory rests upon false conceptions: first, of the law,—as a sliding‐scale of requirement graduated to the moral condition of creatures, instead of being the unchangeable reflection of God’s holiness; secondly, of sin,—as consisting only in voluntary acts instead of embracing also those dispositions and states of the soul which are not conformed to the divine holiness; thirdly, of the human will,—as able to choose God supremely and persistently at every moment of life, and to fulfil at every moment the obligations resting upon it, instead of being corrupted and enslaved by the Fall.