There are few thoughtful students of the New Testament who have not, at some time or another, felt a little perplexed as to the real force and application of the word "perfect," which is of frequent occurrence. This word is used in such a variety of connections that it is deeply important we should be clear as to what the Holy Ghost means by it in each particular case. We believe the context will, generally speaking, guide as to a right understanding of the just sense and application of the word in any given passage. We are aware that the subject of "Christian Perfection" has given rise to much theological strife and controversy; but we must at the outset assure our readers that it is not by any means our intention to take up the question in a controversial way; we shall merely seek to bring under their notice the various passages in the New Testament in which the word "perfect" occurs, or at least some of the leading instances of its use, trusting the Lord to use what He may give us to write, for the glory of His name and the profit of those precious souls for whom we ever desire to write. We shall not trace the word in the order in which it occurs, but rather in that order which the real need of the soul would naturally suggest. In this way we shall find that the first great aspect of Christian perfection is presented to us in the ninth verse of the ninth chapter of Hebrews, and may be denominated PERFECTION AS TO THE STATE OF THE CONSCIENCE. "Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service _perfect_ (τελειωσαι) as pertaining to the conscience." The apostle, in this passage, is drawing a contrast between the sacrifices under the Mosaic economy, and the sacrifice of Christ. The former could never give a perfect conscience, simply because they were imperfect in themselves. It was impossible that the blood of a bullock or of a goat could ever give a perfect conscience. Hence, therefore, the conscience of a Jewish worshiper was never perfect. He had not, if we may use the expression, reached his moral end as to the condition of his conscience. He could never say that his conscience was perfectly purged, because he had not yet reached a perfect sacrifice.