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Maps, plates, charts, etc., may be filmed at different reduction ratios. Those too large to be entirely included in one exposure are filmed beginning in the upper left hand corner, left to right and top to bottom, as many frames as required. The following diagrams illustrate the method: Les cartes, planches, tableaux, etc., peuvent Atre filmAs A des taux de rAduction diffArents. Lorsque le document est trop grand pour Atre reproduit en un seul clichA, il est filmA A partir de I'angle supArieur gauche, de gauche A droite. et de haut en bas, en prenant le nombre d'images nAcessaire. Les diagrammes suivants iliustrent la mAthode. rrata Ito pelure, T a 1 2 3 32X 1 2 3 4 5 6 k \ A PLAIN ACCOUNT HAMILTON Pl'BiJC LIBRARY or CHRISTIAN PERFECTION BY REV. JOHN WESLEY. TORONTO: PRINTED AT THE WESLEYAN CONFERENCE OFFICE. 1869 ^1 :m * ■• I I" i I I- HA r* --i .in .'■♦ O'^^ ADVERTISEMENT. h. MR. WESLEY'S Pi-AiN Account of Christian Perpectiont, has been published, both in Europe and America ; and thou- sands of precious souls have derived instruction and confirmation m the grace of God from a careful and diligent perusal of it. It has afforded a blessed light to the Christian in tlie midst of those dark doctrines which have long obscured the glory of the perfect Gospel of our Lord Jesus Christ. The great privilege of believers is clearly defined and proved in the light of demonstration ; and the way in which it is to be obtained is made to appear so plain that he who runs may read. If the gospel plan of salvation has made ample provision for the accomplishment of the great work of sanctification and perfect holiness ; and if the pro- mises of God our Saviour embrace such a blessed state, with what ardor should every Christian pursue it ! To enjoy the clear and abiding evidence of perfect love casting out fear, where fiiith rests with unwavering assurance on the immutability of God's -word and promise, is the surest and most perfect source of hai)piness on this side heaven. It is a matter of encouragement an«l rejoicing, that many have lived and died the happy witnesses of this blessed do(;trine, and many more are athirst for all the fulness of God. May this little book be made the instrument of leading thousands into this spiritual rest. K.... AN ACCOUNT OF CHRISTIAN PERFECTION. Let us strongly and explicitly exhort all be- lievei-s to go on to perfection. That we may all speak the same thing, we ask once for all, Shall we defend this perfection, or give it up ? We all agree to defend it, meaning thereby (as we did from the beginning) salvation from all sin, properly so called, by the love of God and man filling our heart. Some say, " This cannot be attained till we have been refined by the fire of purgatory." Others, " Nay, it will be attained as soon as the soul and the body part." But others say, " It may be attained before we die : a mo- ment after is too late." Is it so, or not 1 We are all agreed, we may be saved from all sin before death, i. e., from all sinful tempers and desires. The substance, then, is settled. But as to the circumstances, is the change gradual or instantaneous ] It is both the one and the other. " But shovild v/e, in preaching, insist both on one and the other?" Certainly we should in- sist on the gradual change ; and that earnestly and continually. And are there not reasons why we should insist on the instantaneous change 1 If there be such a blessed change be- fore death, should we not encourage all be- ^' m 1 'f 4 ON CHRISTIAN PERFECTION. lievers to expect it 1 And the rather, because constant experience shows, the more earnestly they expect this, the njore swiftly and steadily does the gradual work of God go on in their souls; the more careful are they to grow in grace; the more zealous of good works, and the more punctual in their attendance on all the ordi- nances of God: whereas just the contrary effects are observed whenever this expectation ceases. They are saved by hope, by this hope of a total change, with a gradually increasing salvation. Destroy this hope, and that salvation stands still, or rather decreases daily : therefore, who- ever would advance the gradual change in believers, should strongly insist on the instan- taneous. What I propose in the following papers is, to give a plain and distinct account of the doctrine of Christian perfection. For this purpose I shall endeavour to show, 1. In what sense Christians are not ; 2. In what sense they are 'perfect, 1. In what sense they are not. They are not 'perfect in knowledge. They are not free from ignorance^ no, nor from mistake. We are no more to expect any living man to be infallible than to be omniscient. They are not free from irtfi/rmities ; such as weakness, or slowness of understanding, irregular quickness or heaviness of imagination. Such iu another kind are, im- propriety of language, an ungracefulness of pro- ON CHRISTIAN PERFECTION. 5 nunciation, to which one might add a thousand nameless defects, either in conversation or be- haviour. N.B. From such infirmities as these none are po'fectly freed till their spirit returns to God. Neither can we expect till then to be freed from temptation : for the servant is not above his master. But neither in this sense is there any absolute perfection on earth. There is no perfection which does not admit of a contin- ual increase. 2. In what sense then are \\\&j perfect ? Ob- serve, we are not now speaking of babes in Christ, but adult Christians. But even babes in Christ are so far perfect as not to commit sin. This St. John affirms expressly. *' But does not the Scripture say, A just man sinneth seven times a day V^ It does not. In- deed it says, " A just man falleth seven times." But this if? quite another thing. For, first, the words a :/^._y, are not in the text. Secondly, here is no mention of falling into sin at all. What is here mentioned is, falling into temporal affliction, *' But St. James says, chap. iii. 2, ' In many things we oftend all.' " True ; but who are the persons here spoken of? Why, those many masters or teachers whom God had not sent ; not the apostle himself, nor any real Christian. That in tlie word we (used by a figure of speech, common in all other, as well as the inspired writings) the apostle could not possibly include 6 ON CHRISTIAN PERFECTION. himself, or any other true believer, appears, first, from the ninth verse, *' Therewith bless we God, therewith curse we men." Surely not we apostles I Not we believers ! Secondly, from the words preceding the text : " My brethren, be not many m.asters or teachers, knowing that we shall receive the greater condemnation. For in many things we offend all." We ! Who ? Not the apostles, nor true believers, but they who were to "receive the greater condemna- tion," because of those many offences. Nay, thirdly, the verse itself proves, that "we offend all," cp-nnot be spoken either of all men, or of all Christians. For in it immediately follows the mention of a man who " offends not," as the we first mentioned did : from whom therefore he is professedly contradistinguished and pro- nounced " a perfect man." " But St. John himself says : * If we say that we have no sin, we deceive ourselves.' And, * If we say we have not sinned, we make him a liar, and his word is not in us.* " I answer, 1. The tenth verse fixes the sense of the eighth : "If we say we have no sin " in the former, being explained by " If we say we have not sinned," in the latter verse : 2. The point under consideration is not, whether we have or have not sinned heretofore ; and neither of these verses asserts that we do sin or commit sin now ; 3. The ninth verse explains both the eighth and tenth, " If we confess our ON CHRISTIAN PERFECTION. ^ars, we sins, he his faithful and just to forgive us our sins, and to cleanse from all unrighteousness." As if he had said, I have before aftirraed, " the blood of Christ cleanseth from all sin." And no man can say, I need it not : I have no sin to be cleansed from. " If we say we have no sin," that " we have not sinned, we deceive ourselves " and mahi God a liar. But, " If we confess our sins, he is faithful and just " not only " to forgive us " our sins," but also to " cleanse us from all unrighteousness," that we may " go and sin no more." In conformity therefore both to the doctrine of St. John, and the whole tenor of the New Testament, we fix this conclusion, a Christian is so far perfect as not to commit sin. This is the glorious privilege of every Christian, yea, though he be but a babe in Christ. But it is only of grown Christians it can be affirmed, they are in such a sense perfect, as, secondly, to be freed from evil desires and e^dl tempers. First, from evil or sinful desires. Indeed, whence should they spring ? Out of the heart of man ] But if the heart be no longer evil^jbhen evil desires . jio longer procfieojout-ot.. it ) " for a good tree cannot bring forth evil fruit." And as they are freed from evil desires, so likewise from evil tempers. Every one of these can say, with St. Paul, " I am crucified with Christ ; nevertheless I live : yet not I, but 8 ON CHRISTIAN PERFECTION. I .■'1 M Christ liveth in me :" words that manif(istly describe a deliverance from inward, as well as from outward sin. This is expressed both nega- tively, " I live not ;" my evil nature, the body of sin is destroyed ; and positively, " Christ liveth in me," and tlierefore all that is holy, and just, and good. Indeed, both these, " Christ liveth in me, and I live not," ai'e inseparably connected. For what communion hath light with darkness, or Christ with Belial 1 He therefore who liveth in these Christians hath " purified their hearts by faith :" inso- much, that every one that has Christ in him, ** the hope of glory, puritieth himself even as he is pure." He is purified from pride ; for Christ was lowly in heart. He is pure from evil desire and self-will ; for Christ desired only to do the will of his Father. And he is pure irom anger, in the common sense of the word ; for Christ wiis meek and gentle. I say in the common sense of the word ; for he is avigry while he is grieved for the sinner. He feels a displacency at every offence against God, and tender compassion to the offender. Thus doth Jesus " save his people from their sins," not only from outward sins, but from the sins of their heai ts. ** True," say some, " but not till death, not in this world." Nay, St. John says, " Herein is our love made perfect, tliat we may have boldness in the day of judg- ment, because as he is, so are we in this world." ON CIimSTIAN PERFECTION. 9 Tlie ajwstle here, beyond all contradiction, speaks of himself and other living Christians, of whom he flatly affirms that not only at or after death, but vn tkis world they are as their Master. Exactly agreeable to this are his words in the first chapter : God is light, and in him is no darkness at all. If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin." And again : " If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." Now it is evident the apostle here speaks of a deliVerance wrought in this world. For he saith not. The blood of Christ mill cleanse^ (at the liour of death, or in the day of judgment,) but it cleanseth at the time present us living Christians y>'om all sin. And it is equally evident that if any sin remain, we are not cleansed from all sin. If any unrighte- ousness remain in the soul, it is not cleansed from all unrighteousness. Neither let any say that this relates to justification only, or the cleansing us from the guilt of sin ; first, because tliis is confounding together what the apostle clearly distinguishes, who mentions first to forgive us our sins^ and to cleanse us from all u7irighteou8tKes8 : secondly, because this is as- Herting justification by works, in the strongest sense possible ; it is making all inward as well 1 ■ Ip 10 ON CHRISTIAN PERFECTION. as outward holiness necessarily previous to justification. For if the cleansing here spoken of is no other than the cleansing us from the guilt of sin, then we are not cleansed from guilt, that is, not justified, unless on condition of walking in the light as he is in the light. It remains, then, that Chiistians are saved in this world from all sin, from all unrighteousness ; that they are now in such a sense perfect as not to commit sin, and to be freed from evil desires and evil tempers. This great gift of God, the salvation of their souls, is no other than the image of God stamped on their hearts. It is a reitewal in the spirit of their minds, after the likeness of Him tlmt created them. God lath now laid the axe unto the root of the tree, purifying their hearts hy faith, and cleansing all the thoughts of their hearts by the inspiration of his Holy Spirit. Having this hope, that they shall see God as he is, they "purify themselves, even as he is pure," and are " holv, as he that hath called them is holy, in all manner of conversation." " Not that they have already attained " all that they shall attain, "or are already" (in this sense) " perfect." But they daily " go on from strength to strength ; " beholding now, " as in a glass, the glory of the Lord, they are changed into the same image, from glory to glory, by the Spirit of the Lord." ON CHRISTIAN PERFECTION. 11 And " where the Spirit of the Lord is, there is liberty," such liberty " from the law of sin and death " as the children will not believe, though a man declare it unto them. The Son hath made them free who are thus " born of God," from that great root of sin and bitterness, 'pride. They feel that all their sufficiency is of Gody that it is he alone who is in all their thoughts, and "worketh in them both to will and to do his good pleasure." They feel that it is not they thojt speak, hut the Spirit of their Faiher who speakeih in them ; and whatsoever is done by their hands, the Fojther who is in therrhy lie doeth the works. So that God is to them all in all, and they feel themselves as nothing in his sight. They are freed from self will, as desiring but the holy and perfect will of God, and continually crying in their utmost soul, " Father, thy will be done." At a^tl times tlieir souls are even and calm ; their hearts are steadfast and immovable. Their peace, flowing as a river, "j^asseth all understanding," and *' they rejoice with joy unspeakable and full of glory." Not that every one is a child of the devil till he is thus renewed in love. On the contrary, whoever has a sure confidence in God, that through the merits of Christ his sins ai-e for- given, he is a child of God, and if he abide in him, an heir of all the promises. Neither ought he in any wis^ to cast aioay his confidencey or to Ll» H i! ' I n ? 12 ON CHRISTIAN PERFECTION. deny the faith he has received, because it is weak, or because it is tried with Jire, so that his soul is "in heaviness through manifold temp- tations." Neither dare we affirm, as some have done, that all this salvation is given at once. There is indeed an instantaneous (as well as gradual) work of God in his children • and there wants not, we know, a cloud of witnesses who have re- ceived in one moment either a clear sense of the forgiveness of their sins, or the abiding witness of the Holy Spirit.' But we do not know a single instance in any place of a person receiv- ing, in one and the same moment, remission of sins, the abiding witness of the Spirit, and a clean heart. Indeed, how God may work, we cannot tell ; but the general manner wherein he does work is this: tnose who once trusted in themselves that they were righteous, that they were " rich and increased in goods, and had need of nothing," are, by the Spirit of God applying his word, convinced that they are poor and naked. All the things that they have done are brought to their remembrance, and set in array before them, so that they see the wrath of God hanging over their heads, and feel that they deserve the dam- nation of hell. In their trouble thoy cry unto the Lord, and he shows them that he hath taken away their sins, and opens the kingdom of heaven in their hearts ; " riglAeousness and ON CHRISTIAN PERFECTION. 13 peace, and joy in the Holy Ghost." Sorrow and pain are fled away, and sin lias no 'more domi- nion over them. Knowing they are justified freely through ftxith in Christ's blood, they " have peace with God, through Jesus Christ ;" they " rejoice in the hope of the glory of God," and " the love of God is shed abroad in their hearts." In this peace they remain for days, or weeks, or months, and commonly suppose they shall not know wa • any more, till some of their old enemies, their bosom sins, or the sins which did most easily beset them (perhaps anger or desire) assault them again, and thrust sore at them that they may fall. Then arises fear that they shall not endure to the end, and often doubt whether God has not forgotten them, or whether they did not deceive themselves in thinking their sins were forgiven. Under these clouds, especially if they reason with the devil, they go mourning all the day long. But it is seldom long before their Lord answers for himself, sending them the Holy Ghost to comfort them, to bear witness continually with their spirits that they are the children of God. Then they are indeed meek^ and gentle, and teachable, even as a little child. And now first do they see the ground of their hearts, which God before would not disclose unto them, lest the soul should fail before him, and the spirit which he had made. Now they see all the hidden abominations there, the depth of pride, self-will, and hell, yet having 14 ON CHRISTIAN PERFECTION. .-:'' the witness in themselves, " Thou ai't an heir of God, a joint heir with Christ," even in the midst of this fiery trial, which continually heightens both the strong sense they then have of their inability to help themselves, and the inexpress- ible hunger they feel after a full renewal in the image of God in " righteousness and true holi- ness." Then God is mindful of the desire of them that fear him, and gives them a single eye and a pure heart : he stamps upon them his own image and superscription : he createth them anew in Christ Jesus : he cometh unto them with his Son and blessed Spirit, and fixing his abode in their souls, bringeth them into the rest which remaineth for the peoj^le of God, To cast a fuller light on this important subject, I shall lay before the reader the Mi- nutes of several of our General Conferences on this weighty, this momentous doctrine. 1. On Monday, June 25, 1744, our first Con- ference began, six clergymen and all our preach- ers being present. The next morning we se- riously considered the doctrine of sanctification or Christian perfection. The questions asked concerning it, and the substance of the answers given, were as follows : — Q. What is it to l)e sanctified ? A. To be renewed in the image of God, in ** righteousness and true holiness." Q. What is implied in being a inrfect Chris- tian ? Hi ON CHRISTIAN PERFECTION. 15 heir of midst ^ghtens tf their ^press- in the |e hoJi- iire of r^e eye m his eateth unto fixing A. The loving God with all your heart, and mind, and so\d. Deut. vi. 5. Q. Does this imply that all inward sin is taken away % A. Undoubtedly ; or how can we be said to be saved from, all our uncleannesses 2 Ezek. xxxvi. 29. 2. Our second Conference began August 1, 1745. The next morning we spoke of sancti- lication as follows : Q. When does inward sanctification begin 1 A. In the moment a man is justified. Yet sin remains in him, yea, the seed of sin, till he is sanctified throughout. From that time a be- liever gradually dies to sin, and grows in grace. Q. Is this ordinarily given till a little before death ? A. It is not to those who expect it no sooner. Q. In what manner should we preach sancti- fication ] A. Always by way of promise j always draw- ing rather than driving. 3. Our third Conference began Tuesday, May 26, 1746. In this we carefully read over the Minutes of the two preceding Conferences, to observe whether anything contained therein might be retrenched or altered on more consideration. But we did not see cause to alter in any respect what we had agreed on before. 4. Our fourth Conference began on Thursday, «> ", 16 ON CHRISTIAN PERFECTION. IWlii ,J» f ill Ml! l!ii June 16,1 747. As several persons were present who did not believe the doctrine of Christian perfection, we agreed to examine it from the foundation. In order to this, it was asked, Q. " How much is allowed by our brethren who differ from us, with regard to entire sancti- fication ?" A. They grant, 1. That every one must be entirely sanctified in the article of death : 2. That till then, a believer may daily grow in grace, come nearer and nearer to perfection : 3. That we ought to be continually pressing after it, and to exhort all others so to do. Q. What is the point wherein we divide ? A. It is this : should we expect to be saved from all sin before the article of death ? Q. Is there any clear Scripture promise of this, that God will save us from all sin ? A. There is, Psalm cxxx. 8, " He shall redeem Israel from all his iniquities." This is more largely expressed in the prophecy of Ezekiel : " 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 ; I will also save you from all your unclean- ness" chap, xxxvi. ver. 25, 29. No promise can be more clear. And to this the apostle plainly refers in that exhortation, " Having these promises, let us cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness i --'vs^am ON CHRISTIAN PERFECTION. 17 in the fear of God," 2 Cor. vii. 1. Equally clear and express is that ancient promise, " The Lord thy God will circumcise thy heart, and the heart of thy seed, to love the Lord thy God with all thy heart and with all thy soul," Deut. XXX. 6. Q But does any assertion answerable to this occur in the New Testament 1 A. There does : and that laid down in the plainest terms. So, 1 John iii. 8 : " For this purpose the Son of God was manifested, that he might destroy the works of the devil :" the worlcs of the devil, without any limitation or restriction ; but all sin is the work of the devil. Parallel to which is the assertion of St. Paul, Eph. V. 25, 27, " Christ loved the Church, and gave himself for it ; that he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it might be holy and without blemish." And to the same effect is his assertion in the eighth of the Romans, verses 3, 4, " God sent his Son, that the righteousness of the law might be fulfilled in us who walk not after the flesh, but after the Spirit." Q. Does the New Testament afford any farther ground for expecting to be saved from all sin f Undoubtedly it does, both in those prayers and commands, which are equivalent to th^ strongest assertions. Q. What prayers do you me^n ? 2 18 ON CHRISTIAN PERFEOTION. ! I I I- A. Prayers for entire sanctification, which, were there no such thing, wouM be mere mock- ery of God. Such inparticuhir are, 1, " Deliver us from evil." Now when this is done, when we are delivered from all evil, there can be no sin remaining. 2. " Neither pray I for these alone, but for them also who shall believe on me through their word ; that they all may be one, as thou. Father, art in me and I in thee, that they also may be one in us : I in them, and thou in me, that they may be made perfect in one," John xvii. ver. 20, 21, 23. 3. *' I bow mv knees unto the God and Father of our Lord Jesus Christ, that he would grant you, that ye being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height, and to know the love of Christ which passeth know- ledge, that ye may be filled with all the fulness of God," Epli. iii. 14, &c. 4. "The very God of peace sanctify you wholly. And I pray God, your whole spirit, soul, and body, may be pre- served blameless, unto the coming of our Lord Jesus Christ," 1 Thess. v. 23. Q. What command is there to the same effect? A. 1. " Be ye perfect, as your Father who is m heaven is perfect," Matt. v. 48. 2. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind," Matt. xxii. 37. But if the love of God fill all the hearty there can be no sin there. ••)!( M ON CURISTIAN PERFECTION. 19 ve on ay be thee, B, and «ct in I bow ' Lord lat ye 6 able s the b, and snow- Lilness ' God God, ) pre- Lord ffect? ho is rhou eart, ind," Wall ''lit Q. But how does it appear that this is to be done before the article of death ? A. From the very nature of a command, wliich is not given to the dead but to the living. Therefore, " Thou shalt love God with all thy heart," cannot mean, thou shalt do this when thou diest, but while thou livest. 2. From express texts of Scripture. 1. "The grace of God that bringeth salvation, hath ap- peared to all men ; teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world ; looking for the glorious appearing of our Lord Jesus Christ, who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works," Tit. ii. 11-1 4. 2. "He hath raised up a horn of salvation for us — to perform the mercy promised to our fathers ; the oath which he sware to our father Abraham, that he would grant unto us, that we, being delivered out of the hands of our enemies, should serve him without fear, in holiness, and righteousness before him all the days of our life" Luke i. ver. 69, ko, Q. Is their any example in Scripture, of persons who had attained to this ? A. Yes : St. John and all those of whom he says, "• Herein is our love made perfect, that we may have boldness in the day of judgment, because as he is, so are we ij; this world,"-! Johu iv. 17. 20 ON CHRISTIAN PERFECTION. I I'M Q. Are we not apt to have a secret distaste to any who say they are saved from all sin ] A. It is very possible we may, and that upon sevei*al grounds : partly from a concern for the good of souls, who may be hurt, if those are not what they profess : partly from a kind of implicit envy at those who speak of higher attainments than our own ; and partly from our natural slowness and unreadiness of heart to believe the works of God. Q. Why may we not continue in the joy of faith till we are perfected in love ? A. Why, indeed 1 since holy grief does not quench this joy ; since even while we are under the cross, while we deeply partake of the suffer- ings of Christ, we may rejoice with joy un- speakable. 9, At the Conference in the year 1759, pei'ceiving somje danger that a diversity of senti- ments should insensibly steal in among us, we again largely considered this doctrine. And soon after 1 published " Thoughts on Christian Perfection," prefaced with the following adver- tisement : — ^* The following tract is by no means designed to gratify the curiosity of any man. It is not intended to prove the doctrine at large, in opposition to those who explode and ridicule it : no, nor to answer the numerous objections against it which may be raised even by serious men. All I intend here is, simply to declare (II ON CHRISTIAN PERFECTION. 21 gned 3 not y in 3it; ions ions 1 P (,■-•: what are my sentiments on this head : what Christian perfection does according to my appre- hension, include, and what it does not ; and to add a few particular observations and directions relative to the subject." "As these thoughts were at first thrown together by way of question and answer, I let them continue in the same form." Q. What is Chnstian perfection 1 A. The loving God with all our heart, mind, soul, and strength. This implies that no wrong temper, none contrary to love remains in the soul ; and that all the thoughts, words, and actions are governed by pure love. Q. Do you affirm that this perfection excludes all infirmities, ignorance, and mistake 1 A. I continually affirm quite the contrary, and always have done so. Q. But how can every thought, word, and work be governed by pure love, and the man be subject at the same time to ignorance and mis- take ] A. I see no contradiction here. " A man may be filled with pure love, and still be liable to mistake." Indeed 1 do not expect to be freed from actual mistake, till this mortal puts on immortality. I believe this to be a natural consequence of the soul's dwelling in flesh and blood. For we cannot now think at all, but by the medication of these bodily organs, which have suffered equally with the rest of our frame. '..If m 'i .rhi |i:| i 22 ON CHRISTIAN PERFECTION. I! ^^ And hence we cannot avoid Rometimes thinkhig wrong, till this corruptible shall have put on in- corruption. But we may carry this thought farther yet. A mistake in judgment may possibly ocoHsion a mistake in practice. For instance, Mr. De Renty's mistake touching the nature of mortifi- cation, arising from j)rejudice of education, occasioned that practical mistake, his wearing an iron girdle. And a thousand such instances there may be, even in those who are in the highest state of grace. Yet where every word and action springs from love, such a mistake is not properly a sin. However, it cannot bear the rigour of God's justice, but needs the aton- ing blood. Q. What was the judgment of all our brethren who met at Bristol in August, 1758, on this head? A. It was expressed in these words : 1. Every one may mistake as long as he lives : 2. A mistake in opinion may occasion a mistake in practice : 3. Every such mistake is a trans- gression of the perfect law. Therefore, 4. Every such mistake, were it not for the blood of atonement, would expose to eternal damnation. 5. It follows that the most perfect have con- tinual need of the merits of Christ, even for their actual transgressions, and may say for themselves, as well as for their brethren, " Forgive us ovir trespasses." u ■"4^.- ON CHRISTIAN PERFECTION. 23 ydnking I* on in- per yet. i-sion a Mr. De mortifi- ication, i^earino" stances in the Word take is t bear e aton- Gthren n this : 1. '.' 2. ike in ;rans- % 4. )Iood tion. con- fer for ren. Tins easily accounts for what might otlierwiRO RO(^m to he utterly unaccountable, narDely, that those who aiP not offended when we speak of the highest degree of love, yet will not hear of living without mi. The reason is, they know all men are liable to mistake, and that in prac- tice as well as in judgment. But they do not know, or do not observe, that this is not sin if love is the sole principle of 'action. Q. But still, if they live without sin, does not this exclude the necessity of a mediator? At least, is it not plain that they stand no longer in need of Christ in his priestly otHce 1 A. Far from it. None feel their need of Christ like these ; none so entirely depend upon him. For Christ does not give life to the soul "^eparate from, but in and with himself. Hence his words are equally true of all men, in whatsoever state of grace they are : "As the branch cannot bear fruit of itself except it aV)ide in the vine, no more can ye except ye abide in me ; without " or separate from " me, ye can do nothing." In every state we need Christ in the follow- ing respects : 1 . Whatever grace we receive, it is a free gift from him : 2. We receive it as his purchase, merely in consideration of the price he paid : 3. We have this grace not only from Christ but in him. For our perfection is not lilce that of a tree, which flourishes by the sap deriA-ed from its own root, but, as was said be- fore, like that of a branch, which, united to the 24 ON CHRISTIAN PERFECTION. if I T i: 'a^ vine, bears fiuit, but severed from it, is dried up and loithered : 4. All our blessings, tempo- ral, spiritual, and eternal, depend on his inter- cession for us, which is one branch of his priestly oiSce, whereof, therefore, we have always equal need : 5. The best of men still need Christ in his priestly office to atone for their omissions, their shortcomings, (as some not improperly speak,) their mistakes in judgment and practice, and their defects of various kinds. For these are all deviations from the perfect law, and con- sequently need an atonement. Yet that they are not properly sins we apprehend may appear from the words of St. Paul : " He that loveth another hatli fulfilled the law, for love is the fulfilling of the law," Rom. xiii. 8-10. Now mistakes, and whatever infirmities necessarily How from the corruptible state of the body, are no way contrary to love, nor therefore in the Scriptui'e sense sin. To explain myself a little farther on this head. 1. Not only sin iiroperhj so called^ that is, a voluntary transgression of a known law, but sin improperly so called, that is, an involun- tary transgression of a Divine law, known or unknown, needs the atonino- l)lood. 2. I beli(ivo there is no such perfection in this life as excludes these voluntary transgressions, which I aj)pre- hend to be naturally consequent on the ignorance and mistakes inseparable from mortality. 3. Therefore sinless ^;6r^c•^^o?^ is a phrase I never u? 4J n ti M samaw ON CHRISTIAN PERFECTION* 25 use. lest I should seem to contrLlict rnysolf. 4. I believe a person filled with the love of God is still liable to these in^luntary transgressions. 5. Such transgressions you may call sins, if you please ; I do not, for the reasons above men- tioned. Q. ^V hat advice would you give to those that do, and those that do not call them so ? A. Let those that do not call them sins never think that themselves or any other persons are in such a state as that they can stand before in- finite justice without a mediator. This must either argue the deepest ignorance, or the highest arrogance and presumption. Let those who do call them so beware how they confound these defects with sins properly so called. But how will they avoid it ? How will these be distinguished from those, if they are all promiscuously called sins ? I am much afraid, if we should allow any sins to be con- sistent with Christian perfection, few would confine the idea to these defects concerning which only the assertion could be true. Q. But how can a liableness to mistake con- sist with perfect love ? 2. Is not a person who is perfected in love every moment under its in- fluence ] And can any mistake flow from pure love 1 A. I answer, 1. Many mistakes may consist with pure love : 2. Some may accidentally flow from it. 1 mean lovo itself may incline us to .t ! 26 ON CHRISTIAN PERFECTION. m n ' mistake. The pure love of our neighbor spring- ing from the love of God, "thinketh no evil," " believeth and hopeth all things." Now this very temper, unsuspicious, ready to believe and hope the best of all men, may occasion our thinking some men better than they really are. Here there is a manifest mistake, accidentally flowhig from pure love. Q. How then shall we avoid setting Christian perfection too high or too low ? A. By keeping to the Bible, and setting it just as high as the Scripture does. It is nothing higher and nothing lower than this : the pure love of God and man ; the loving God with all our heart and soul, and our neighbour as our- selves ; it is love governing the lieart and life, running through all our tempers, words and actions. Q. Suppose one had attained to this, would you advise him to speak of it 1 A. At first, perhaps, he would scarce be able to refrain, the fire would be so hot within him ; his desire to declare the loving kindness of the Lord carrying him away like a torrent. But afterward he might; and tJien it would be ad- visable not to speak of it to them that know not God. It is most likely it would only provoke them to contradict and blas[)henie ; nor to others without some particular reason, without some good in view. And then he should have espe- cial care to avoid all appearance of boasting ; to ON CHRISTIA- PERFECTION. 27 evij/' ^y this 'e and our 17 are. itaJJy Istian ^g it hiixg pure 1 all oiir- Jife, and uJd hie m; he lit d- )t e s speak with the deepest humility and reverence, giving all the glory to God. Q. But would it not be better to be entirely silent ; not to speak of it at all ? A. By silence he might avoid many crosses, which will naturally and necessarily ei.sue if he simply declare, even among believers, what God has wrought in his soul. If, therefore, such a one were to confer with flesh and blood, he would be entirely ^ilent. But this could not be done with a clear conscience, for undoubtedly he ought to speak. Men do not light a candle to put it under a bushel ; much less does the all-wise God, He does not raise such a monu- ment of his power and love to hide it from all mankind. Rather he intends it as a general blessing to those who are simple of heart. He designs thereby not barely the happiness of that individual person, but the animating and en- couraging others to follow after the same bless- ing. His will is that mamy shall see it, and re- joice, andjyut their trust in the Lord. Nor does anything under heaven more quicken the desires of those who are justified, than to converse with those whom they believe to have experienced a still higlier salvation. This places that salva- tion full in their view, and increases their hun- ger and thirst after it ; an advantage which must have been entirely lost had the person so saved buried himself in silence. 28 ON CHRISTIAN PERFECTION. iS!:^ Q. But is there no way to prevent those crosses which usually fall on those who speak of being thus siwed ? A. It seems they cannot be prevented alto- gether, while so much of nature remains even in believers. But something might be done, if the preacher in every place would, 1. Talk freely with all who speak thus : and, 2. Labour to prevent the unjust or unkind treatment of those in favour of whom there is ^jpasonable proof. Q. What is reasonable proof? How may we certainly know one that is saved from all sin ] A. We cannot infallibly know one that is thus saved, (no, nor even one that is justified,) unless it should please God to endow us with the miraculous discernment of spirits. But we apprehend these would be sufficient proofs to any reasonable man, and such as would leave little room to doubt either the truth or the depth of the work : 1. If we had clear evidence of his exemplary behaviour for some time before his supposed change. This would give us reason to believe he would not lie for God^ but speak neither more nor less than he felt. 2. If he gave a distinct account of the time and manner wherein the change was wrought, with sound speech which could not be reproved ; and, 3. If it appeared that all his subsequent words and actions were holy and unblamable. The short of the matter is this : 1. I have abundant reason to believe this person will not ^SBBjBST" ON CfHRISTIAN PERFECTION. 29 He. 2. He testifies before Grod, " I feel no sin, but all love : I pray, rejoice, and give thanks without ceasing ; and I have as clear an inward witness that I am fully renewed as I am justi- fied." Now, if I have nothing to oppose to this plain testimony, I ought in reason to believe it. It avails nothing to object : "But I know several things wherein he is quite mistaken.'^ For it has been, allowed that all who are in the body are liable to mistake : and that a mistake in judgment may sometimes occasion a mistake in practice : (though great care is to be taken that no ill use be made of this concession.) For instance : even one that is perfected in love may mistake with regard to another person, and may think him in a particular case to be more or less faulty than he really is. And hence he may speak to him with more or less severity than the truth requires. And in this sense, (though that be not the primary meaning of St. James,) " In many things we offend all." This therefore is no proof at all that the person so speaking is not perfected in love. Q. But is it not a proof if he is surprised or fluttered by a noise, a fall, or some sudden danger % A. It is not ; for one may start, tremble, change colour, or be otlierwise disordered in body, while the soul is calmly stayed on God and remains in perfect peace. Nay, the mind itself may be deeply distressed, may be exceed- m I :l»1 n 1 ! : ' ' ' 1 eB in- 1 ii ii' If Ii!:: ite iH-i ills Ij'l ;!• ^r 30 ON CHRISTIAN PERFECTION. ing sorrowful, may be perplexed and pressed down by heaviness ami anguish, even to agony, while the heart cleaves to God by perfect love, and the will is wholly resigned to him. Was it not so with the Son of man himself? Does any child of man endure the distress, the anguish, the agony, which he sustained ] And yet he " knew no sin." Q. But can any who have a pure heart prefer pleasing to unpleasing food 1 Or use any plea- sure of sense which is not strictly necessary ? — If so, how do they differ from others 1 A. The difference between these and others in taking pleasant food, is, 1. They need none of these things .o make them happy ; for they have a spring of happiness within. They see and love God. Hence they "rejoice ever- more, and in every thing give thanks." 2. They may use them, but they do not seek them. 3. They use them sparingly^ and not for the sake of the thing itself. This being premised^ we answer directly, such a one may use pleasing food without the danger which attends those who are not saved from sin. He may prefer it to unpleasing though equally wholesome food, as a means of increasing thankfulness, with a sinle eye to God, " who giveth us ail things richly to enjoy :" ^i: the same principle he may smell to a flower, or eat a bunch of grapes, or take any other pleasure which does not lessen but increase his delight in God. Theieforo mmam ON CHRISTIAN PERFECTION. 31 ■essed 1 ftony, 1 Hove, 1 ■as it 1 miish, m h he I refer 1 plea- B ^?— 1 hers ^ ■one a i^er- ^ ^^7 ■ lice |H we ^H ''^ 9 i^e ^1 it Vi a ^^ ^s fl y S '^ ^^B I ^^E neither can we say that one perfected in love would be incapable of marriage and of worldly business : if he were called thereto he would be more capable than ever : as bei^ig able to do all tilings without hurry or carefulness — without any distraction of spirit. Q. But what does the perfect one do more than others — more than common believers ] A. Perhaps nothing : so may the providence of God have hedged him in by outward circum- stances. Perhaps not so much ; (though he de- sires and longs to spend and be spent for God ;) at least not externally : he may neither speak so many words nor do so many works. As neither did our Lord himself speak so many words, or do so many, no, nor so great works, as some of his apostles, (John xiv. 12.) But this is no proof that he has not more grace. Q. But is not this a proof against him : I feel no power either in his loords or prayer ? A. It is not : for perhaps that is your own fault. You are not likely to feel any power therein, if any of these hinderances lie in the way : 1. Your own deadness of soul. The dead Pharisees felt no power even in His words who *' spake as never man spake:" 2. The guilt oi some unrepented sin lying upon the conscience : 3. Prejudice toward him of any kind : 4. Your not believing tliat state to be attainable wherein he professes to be : 5. Believing it to be ungod- liness to think or own he has attained it : 6. S i 32 ON CHRISTIAN PERFECTION. Overvaluing or idolizing him : 7. Ovcrvalning yourself and your owi\ judgment. If any of those be the case, what wonder is it that you feel no power in anything he says '? But do not others feel it 1 If they do, your argument falls to the ground. And if they do not, do none of these hinderances lie in their way too ? You must be certain of this before you can bvdld any argument thereon. And even then your argu- ment will prove no more than that grace and gifts do not always go together. " But he does not come up to my idea of a perfect Christian." And perhaps no one ever did or ever will. For your idea may go beyond, or at least beside the scriptural account. It may include more than the Bible includes therein, or however something which that does not include. Christian perfection is, pure love filling tlie heart and governing all the words and actions. If your idea includes any thing more, or any thing else, it is not scriptural : and then no wonder that a scripturally perfect Christian does not come up to it. I fear many stumble on this stumbling block. They include as many ingredients as they please, not according to Scripture, but their own imagination, in their idea of one that is perfect in love ; and then readily deny any one to be such who does not answer that imaginary idea. The more care shoiild loe take to keep the gi .\:iy ON CHRIS'»^TAN PERFECTION. 33 -■m simple scriptural account continually in our eye : ])ure love reigning alone in the heart and life, this is the whole of Christian perfection. Q. When may a person judge himself to have attained this 1 A. When, after having been fully convinced of inbread sin, by a far deeper and clearer con- viction than that which he experienced before justification, and after having experienced a gradual mortification of it, he experiences a total death to sin, and an entire renewetl in the love and image of God, so as to " rejoice ever- more," to " pray without ceasing," and " in every thing to give tlianks." Not that " to feel all love and no sin," is a sufficient pVoof* Several have experienced this for a time, before their souls were fully renewed. None, there- fore, ought to believe that the work is done, till there is added the testimony of the Spirit, witnessing his entire sanctification as clearly as his justification. Q. But whence is it that some imagine they are thus sanctified, when in reality they are not? A. It is hence : they do not judge by all the preceding marks, but either hy part of thciu, or l)y others that are ambiguous. But I know no instance of a person attending to them all, and yet deceived in this matter. I believe there can })e none in the world. If a man be deeply and fully convinced, after justification, of inbred 3 % 'I I m I ^ * J (^ ;^t-:t *ki 34 ON CHRISTIAN PERFECTION, sin ; if he then experience a gradiml mortifica- tion of sin, and afterward an entire renewal in the image of God ; if to this cliange, immenflely greater than that wronght wlion he was justified, be added a clear, direct witness of the renewal, I judge it next to impossible this man should be deceived herein. And if one whom 1 know to be a man of veracity testify these things to mo, I ought not, witliout some sufficient reason, to reject his testimony. Q. Is this death to sin and renewal in love gradual or instantaneous ? A. A man may be dying for some time, yet he does not, properly speaking, die till the in- stant the soul is separated from the body ; and in that instant he lives the life of eternity. In like manuer he may be dying to sin for some time, yet he is not dead to sin until sin is separated from his soul ; and in that instant he . lives the full life of love. And as the change undergone when the body dies is of ; a different kind, and infinitely gi'eater than any ; we had known before, yea, such as till then it is impossible to conceive ; so the change wrought when the soul dies to sin is of a different kind, and infinitely greater than any before, and than any can conceive till he experiences it. Yet he still grows in grace, and in the knowledge of Christ, in the love and image of God ; and will do so, not only till death, but probably to all eternity. Q. How are we to wait for this change ? % .. . '< ■ li t III ■ » ymtiir'^mmimim ON CHRISTIAN PER TION 35 A. Not in careless indifFi reri^e or indolent inactivity ; but in vigorous univei-sal obedience, in a zealous keeping of all the commandments, in watchfulness and paiufulness, in denying ourselves and taking uj) our cross daily as well as in earnest prayer and fasting, and a close at- tendance on all the ordinances of God. And if any man dream of attaining it any otliei^ way, (yea, or of keeping it when it is attained, when he has received it even in the largest measure,) he deceiveth his own soul. It is true we re- ceive it by simple faith. But God does not, will not give that faith, unless we seek it with all diligence in the way which he hath ordained. This consideration may satisfy those who in- quire why so few have received the blessing ? Inquire how many are seeking it in this way, and you have a sufficient answer. Prayer especially is wanting. Who continues instant therein? Who wrestles with God for this very thing ? So ye have not because ye ask not, or because ye ask amiss, namely, " That you may be renewed before you die." Before you die ! Will that content you ? Nay, but ask that it may be done now, to-day, while it is called to-day ! Do not call this "setting God a time." Certainly to-day is his time, as well aa to-morrow. Make haste, man — make haste ! Let Thy soul break out in strong desire, The perfect bliss to prove ! Thy longing heart be all on tire, To be dissolved in love I 36 ON CHRISTIAN PERFECTION. Q. But may we continue in peace and joy till we are perfect in love ? A. Certainly we may, for the kino^doni of God is not divided against itself. Therefore let not believers be discouraged from rejoicing in the Lord always. And yet we may be sensibly pained at the sinful nature that still remains in ub. It is good for us io nave a piercing sense of this, and a vehement desire to be delivered from ij, But this should only incite us the more zeal- ously to fly every moment to our strong lielper, the more earnestly to *' press forward to the mark for the prize of our high calling in Christ Jesus." And when the sense of our sin most abounds, the sense of his love should much more abound. Q. How shall we treat those who think they have attained 1 A. Examine them candidly, and exhort them to pray fervently that God would show them all that is in their hearts. The most earnest ex- hortations to abound in every grace, and the strongest cautions to avoid all evil, are given throughout the New Testament to those who are in the highest state of grace. But this should be done with the utmost tenderness, and without any harshness, sternness, or sourness. We should carefully avoid the very appearance of anger, unkindness, or contempt. Leave it to Satan thus to tempt, and to his children to cry out, Let ua examine him with despitefidnea^ and I ON CHRISTIAN PERFECTION. 37 till Uod not the h\y i in )of '*^ 222 "A torture^ tluit we may know Ms moehness and prove his patience. If they are faitliful to the grace given, they are in no danger of perishing by mistake ; no, not if tliey remain in that mis- take till their spirit is returning to God. Q. But what hurt can it do to deal harshly with them? A. Either they are mistaken or they are not. If they are not, it may destroy their souls. This is nothing impossible, no, nor improbable. It may so enrage or discouxuge them that they will sink and rise no more. If they are not mistaken, it may grieve those whom God has not grieved, an(l do much hurt unto our own souls. For undoubtedly he that toucheth them toucheth, as it were, the apple of God's eye. If they are indeed full of his Spirit, to behave nn- kindly or contemptuously to them is doing no little despite to the S])irit of grace. Hereby, likewise, we feed and increase in ourselves evil surmising and many wrong tempers. To in- stance only one : What self-sutticiency is this to set ourselves up for inquisitors-general or per- emptory judges in thcise deep things of God ] Are we qualified for the otfice ? Can we pro- nounce in all cases how far infirmity reaches 1 What may, and what may not, be resolved into it 1 What nmy in all circumstances, and what may not, consist with perfect love'? Can we precis(5ly detei'mine how it will influence tlie look, the gesture, the tone of voice 1 If we can. ■ v ■ V'' m fi-ll 4 ~ 4 38 ON CHRISTIAN PERFECTION. doubtless we are the men, and wisdom shall die with Its. Q. But if they are displeased afc our not be- lieving them, is not this a full proof against them? A. According as that displeasure is: if they are angry, it is a proof against them ; if they are grieved, it is not. They ought to be grieved if we disbelieve a real work of God, and thereby deprived ourselves of the advantage we might have received from it. And we may easily mis- take this grief for anger, as the outward expres- sions of both are much alilve. Q. But is it not well to find out those who fancy they have attained when they have not 1 A. It is well to do it 'oy mild, loving exami- nation. But it is not well to triumph even over these. It is extremely wrong, if we find such an instance, to rejoice as if we had found great spoils. Ought we not rather to grieve, to be deeply concerned, to let our eyes run down with tears? Here is one who seemed, to be a living proof of God's power to save to the uttermost ; but, alas! it is not as we ]inj)ed ! He is "weighed in the balance and found wanting!" And is this matter of joy 1 Ought we not to rejoice a thousand times more if we can find nothing but pure love ? "But he is deceived." What then ? It is a harmless mistake while he feels nothing but love in his heart, i t is a mistake which gener- al t1 ^mr^-' ON CHRISTIAN PERFECTION. 39 ally argues great grace, a high degree both of holiness and happiness. This should be a matter of real joy to all that are simple of heart, not the mistake itself, but the height of grace which for a time occasions it. I rejoice that this soul is always happy in Christ, always full of prayer and thanksgiving. I rejoice that he feels no unholy temper, but the pure love of God con- tinually. And I will rejoice if sin is suspended till it is totally destroyed. Q. Is there no danger then in man's being thus deceived ? A. Not at the time that he feels no sin. There was danger before, and there will be again when he ^r^omes into fresh trials. But so long as he feels nothing but love animating all his thoughts, and words, and actions, he is in no danger ; he is not only happy, but safe " under the shadow of the Almighty." A nd for God's ^ sake let him continue^m tl^ ca.iL; meanwhile you may do well to warn him of the danger that will he if his love grow cold and sin re vive, even the danger of casting away hope, and supposing that because he hath not attained yet, therefore he never shall. Q. But what if none hath attained it yet ? — What if all who think so are deceivetl 1 A. Convince me of this, and 1 will preach it no more. But understiind me right. I do not build any doctrine on this or that person. This or any other man may be deceived, and I am 40 ON CHRISTIAN PERFECTION. •'1 • w not moved. But if there be none made pei-foct in love yet, God has not sent me to preach Christian perfection. Put a parallel case. For many years I have preached. " There is a peace of God which passeth all understanding." Convince me that this word has fallen to the ground : that in all these years none have attained this peace : that there is no living witness of it at this day, and I will preach it no more. *' but several persons have died in that peace." Perhaps so : but I want living wit- nesses. I cannot indeed be infallibly certain that this or that person is a witness. But if I were certain that there is none such, I should have done with this doctrine. " You misunderstand me. 1 believe some who died in this love enjoyed it long before their death. But I was not certain that their former testimony was true, till some hours before they died." You had not an infallible certainty then. And a reasonable certainty you might have had before : such a certainty as might have quick- ened and comforted your own soul, and answered all other Christian purposes. Such a certainty as this any candid person may have, suppose there be any living witness, by talking one hour with that person in the love and fear of God. , Q. But what does it signify, whether any liavo attained it or not, seeing so many scriptures witness for it ? ON CHRISTIAN PERFECTION. 41 A. If I were convinced that none in England had attained what has been so clearly and strongly pi'eache K if ■»^. 44 ON CHRISTIAN PERFECTION. It . * ■*.:' TIF '•^ '* ^ :? '1- '^■, 3l he was created free from any defect, either in his understanding or his affections. His body was then no ch)g to the mind ; it did not hinder his apprehending all things clearly, judging truly concerning them, and reasoning justly, if he reasoned at all. I say, ^^if he reasoned;'^ for possibly he did not. Perhaps he had no need of reasoning till his cori'uptible body pressed down the mind, and imj)aired his native faculties. Perhaps till then the mind saw every truth that offered as directly as the eye now sees the light. Consequently this law, proportioned to his original powers, required that he should always think, always speak, and always act precisely right, in every point whatever He was w^ell able to do so. And God could not but require the service he was able to pay. But Adam fell ; and his incorruptible body became corruptible : and ever since it is a clog to the soul, and hinders its operations. Hence, at present, no child of man can at all times ap- prehend clearly, or judge truly. And where either the judgment or apprehension is wrong it is impossible to reason justly. Thei^efore it is as natural for a man to misrake as to breathe ; and he can no more live without the one than without the other. Consequently no man is able to pei'form the service which the Adamic law requires. And as no man is obliged to perform it, God does not rccpurc it of any man. For Christ is Z « ff ■ <> , , 4-1 ^!^%m^si^ -i, ,ir' c"^ sy^.«->' ON CHRISTIAN PERFECTION. 45 the eiui of the Adamic as well as the Mosaic law. By his death he put an end to both : he hath abolished both the one and the other, with regard to man ; and the obligation to observe either the one or the other is vanished away. Nor is any man living bound to observe the Adamic more than the Mosaic law.* In the room of this, Christ hath established I another, namely, the law of faith. Not every! one that doeth, but every one that believeth, | now receiveth righteousness in the full sense of | the word, that is, he is justified, sanctified, and/ glorified. Q. 2. Are we then " dead to the law % " A. We " are dead to the law by the body of Christ" given for us ; Rom. vii. 4, to the Adamic as well as the Mosaic law. We are wholly freed therefrom by his death : that law expiring with him. Q. 3. How then are we ** not without law to God, but under the law to Christ]" 1 Cor. ix. 21. A. We are without that law. But it does not follow that we are without any law. For God has established another law in its place, even the law of faith. And we are all under this law to God and to Chr'st. Botli our Creator and our Redeemer require us to observe it. n.. f * I mean it is not the condition either of present or future salvation. 46 ON CHRISTIAN PERFECTION. 1 !*•!'' ' 'f Q. 4. Ts love the fulfilling of this law? A. Unquestioniibly it is. The whole law Tinder which we now arti is fulfilL^d by love, Rom. xiii. 9, 10. Faith working or animated by love is all that God now requires of man, ^^6 has substituted (not sincerity but) love in lie room of angelic perfection. Q. 5. How is " love the end of the command- ment 1 " 1 Tim. i. 5. A. It is the end of every commandment of God. It is the point aimed at by the whole and v^rery part of the Christian institution. The fou idation is faith, purifying the heart; the end love, preserving a good conscience. Q. 6. What love is this 1 A. The lovimj the Lord our God vnth all our heart, mind, soul, and streiigth ; and the loving our neighbour, every man as ourselves, as our own souls. Q. 7. What are the fruits or propei-ties of this love ? A. St. Paul informs us at large, Love is long suffering. It suffers all the weaknesses of the children of God, all the wickedness of the children of the world. And that not for a little time only, but as long as God pleases. In all it sees the hand of God, and willingly submits thereto. Meantime it is hind. In all and after all it suffers, it is soft, mild, tender, benign. " Love envieth not ;" it excludes every kind and degree of envy out of the heart. " Love acteth \\ ON CHRISTIAN PERFECTION. 47 ncrt rashly," in a violent, headlong manner, nor passes any rash or severe judgment. It "doth not behave itself indecently ;" it is not rude ; does not act out of character ; "seeketh not her own ease," pleasure, honour, or profit ; " is not provoked ;" expels all wrath fi'om the hearV- "thinketh no evil;" cEisteth out all jealous^; suspiciousness, and readiness to believe evil ; " rejoiceth not in iniquity," yea, weeps at the sin or folly of its bitterest enemies ; " but re- joiceth in the truth," in the holiness and happi- ness of every child of man. "Love covereth all things ;" 8j)eak8 evil of no man ; " believeth all things" that tend to the advantage of an- other's character. "It hopeth all things," what- ever may extenuate the faults which cannot be denied ; and it " endureth all things" which God can permit, or men and devils inliict. This is " the law of Christ," " the perfect law, the law of liberty." And this distinction between the law of faith (or love) and the law of works is neither a subtle nor an unnecessary distinction. It is plain, easy, and intelligible to any common un- derstanding. And it is absolutely necessary to prevent a thousand doubts and fears, even in those who do walk in love. Q. 8. But do " we " not " in many things offend all," yea, the best of us, even against this law? A. In one sense we do not, while all our 48 ON CHRISTIAN PERFECTION. • :^\ ,> A ^ <».• ^ tempers, and thoughts, and words, and works spring from love. But in another we do, and shall do, more or less, as long as we remain in the body. For neither love nor the " unction of the Holy One" makes us infallible. There- fore through unavoidable defect of understand- ing we cannot but mistake in many things. And these mistakes will frequently occasion something wrong, both in our temper, and words, and actions. From mistaking his character, we may love a person less than he really deserves. And by the same mistake we are unavoidably led to speak or act with regard to that person in such a manner as is contmry to this lav, in some or other of the preceding instances. Q. 9. Do we not then need Christ, even on this account 1 A. The holiest of men still need Christ as their prophet, as " the light of the world." For he does not give them light but from moment to moment ; the instant he withdi-aws all is dark- ness. They still need Christ as their king. For God does not give them a stock of holiness. But unless they receive a supply every moment, nothing but unholiness would remain. They still need Christ as their priest, t o n^ake^ tone- me flt for their holy th ^" !?'^- FiVpn perfecl holiness is acceptable to God only through Jesus Clirist. Q. 10. May not then the very V)ost of men adopt the dying martyr's confetision, " I am in t ON CHRISTIAN PERFECTION. 49 myself nothing hut sin, da/rknesa, hell ; but thou art my light, my holiness, my heaven T A. Not exactly. But the best of men may say, " Thou art my light, my holiness, mj heaven. Through my union with thee I am full of light, of holiness, and happiness, And if I were left to myself I should he i^othing but sin, darkness, hell." But to proceed. The best of men need Chrif^]!/ as their priest, their atonement, their advocate with the Father ; not only as the continuance of their every blessing depends or> his death and intercession, but on account of their coming short of the law of love. For every man living does so. You \f\iO feel all love cpmpare your? selves with the preceding df^^cription : weigh yourselves in this balance, and see if you ar!e not w-tnting in many pj^rticulars. Q. 11, But if all this be consistent with Christian perfection, that perfection is not freedom from all sip, seeing **sin is the trans- gression of the law," And the perfect in love transgress the very law they are under. Besides, they need the atonejpent of Christ, And he is the atonement for nothing but sin, Is then the term sinless perfection proper ? A, I do not approve of the expression. But observe in what sense the i:)erson in question needs the atonement of Chri-'t. They do not need him to reconcile them to God afresh, for they iwe reconciled. They do UOt Ut^ed him tQ 4 I i ' f 1 ; i I- ' 50 ON CHRISTIAN PERFECTIO!^. KJsf^gf-^t \. r \ ;l restore the favour of God, but to continue it. He does not procure pardon for them anew, but " ever liveth to make intercession for them." And " by one offering he liatTri)ei'Tected for ever them that are sanctified." Heb. x. 14. For want of duly considering this, some deny that they need the atonement of Christ. Indeed, exceeding few; I do not remember to have found five of them in England. Of the two, I would far sooner give up Christian perfection. But we need not give up either one or the other. The perfection I hold, love "re- joicing evermore, praying without ceasing, and in every thing giving thanks," is well consistent with it. If any hold a perfection wliich is not, they must look to it. Q. 12. Does, then. Christian perfection imply any more than sincerity ? A. Not if you mean by that wordjove filling the heart, expelling pride, wrath.^vil desires, self-will ; rejoicing evermore, praying without ceasing, and in every thing giving thanks. But I doubt few use sincerity in this sense. There- fore I think the old word is best. A person may be sincere who has all his natural tempers, pride, wrath, lust, self-will, in some degree. . But he is not perfect in love till hisi heart is cleansed from these and all its other corruptions. To clear this point a little farther : I know many that love God with all their heart. He '■liBW»*'> '- .' f-r ^v '*-4^-f Jb'-iJI%#i ^^id give thanks vnthout ceasing, may nevertheless " quench the Spirit," 1 Thess. V. 16, &c. Nay, even they who are "sealed linto the day of redemption," may yet " grieve the Holy Spirit of God, Eph. iv. 30. Q. 22. By what fruit of the Spirit may we know that we are of God, in the highest sense ? A. By love, joy, peace, always abiding ; by in- variable long-suffering, patience, resignation ; by gentleness triumphing over all provocation ; by goodness, mildness, sweetness, tenderness of spirit ; by fidelity, simplicity, godly sincerity ; by meehtiess, calmness, evenness of spirit ; by temperance, not only in food and sleep, but ia all things natural and spiritual. Q. 23 But what great matter is there in this? Have we not all this when we are justified ] A What? Ihtal resignation to the. will of God, without any mixture of self-will ! Gentle- ncss without any touch of auger, even the mo- ment we are provoked ? Love to God, without the least love to the creature, but in and for God, excluding all price ? Love to man, exclud- ing all envy, all jealousy, and rash judging ? Meekness, keeping the whole soul inviolably calm? And temperance in all things? Deny that any ever came up to this, if you please ; but do not say all who are justified do. Q. 24. But some who are newly justified do : what then will you say to these ? CS v_^ 58 ON CHRISTIAN PERFECTION. }H A. If they really do, I will say they are sancti- fied, saved from sin in that moment : and that they never need lose what God has given, or feel sin any more. But certainly this is an exempt case. It is otherwise with the generality of those that are justified. They feel in themselves more or less pride, self-will, and a heart bent to backsliding. And till they have gradually mortified these, they are not fully renewed in love. Q. 25. But is not this the case of all that are justified] Do they not gradually die to sin and grow in grace, till at, or perhaps a little be- fore death, God perfects them in love 1 A. I believe this is the case of most, but not all. God usually gives a considerable time for men to receive light, to grow in grace, to do and suffer his will, before they are either justified or sanctified. But he does not invariably adhere to this. Sometimes he cuts short his work. He does the work of many years in a few weeks : perhaps in a week, a day, an hour. He justifies, or sanctifies, both those who have doTie or suffered nothing, and who have not had time for a gradual growth, either in light or grace. And may he not do what he will with his 0W7i ? Is thiiiie eye evil, because he is good ? It need not therefore be affirmed over and over, and proved by forty texts of Scripture, either that most men are perfect in love at last, that there is a gradvjal work of God in the sotd ; or that, ON CHRISTIAN PERFECTION. 59 generally speaking, it is a long tinie^ even many- years, before sin is destroyed. All this we know. But we know, likewise, that God mat/, with man's good leave, cut short his work, in whatev^. degree he pleases, and do the usual work Ot many years in a moment. He does so in many instances. And yet there is a gradual work J both before and after tliat moment. So that one may affirm the work is gradual ; an- other, it is instantaneous ; without any manner of contra,diction. Q. 26. Does St. Paul mean any more by being sealed with tlie Spirit, than being renewed in love ? A. Perhaps in one place, 2 Cor. i. 22, he does not mean so much. But in another, Epli. i. 13, he seems to include both the fruit and the witness : and in a higher degree than we experience, even when we are first renewed in love, God sealed us with the Spirit of promise, by giving us full assuranee of hope ; such a confidence of receiving all the promises of God as excludes the possibility of doubting ; with that Holy Spirit, by universal holiness, stamping the whole image of God on our hearts. Q. 27. But how can those who are thus sealed grieve tite Holy Spirit of God ? A. St. Paul tells you very particularly, 1. By such conversation as is not profitable, not to the use of edifying, nor ajit to ininister grace to tJte hearers: 2. By relapsing into bitterness or I 60 ON CHRISTIAN PERFECTION. I 1-1 1 i i-:i S.i W- want of kindness : 3. By wrath, lasting dis- pleasure, or want of tender-heartedness : 4. By anger, however soon it is over, want of instantly forgiving one another : 5. By clamour, or brawl- ing, loud, harsh, rough speaking : 6. By evil speaking, whispering, tale-bearing ; needlessly mentioning the fault of an absent person, though in ever so soft a manner. Q. 28. What do you think of those in London, who seem to have been lately renewed in love ?* A. Tliere is something very peculiar in the experience of the greater part of them. One would expect that a believer should first be filled with love, and thereby emptied of sin ; whereas these were emptied of sin first, and then filled with love. Perhaps it pleased God to work in this manner, to make his work more plain and undeniable ; and to distinguish it more clearly from that overflowing love which is often felt even in a justified state. It seems likewise most agreeable to that great promise, Ezek. xxxvi. 25, 26, " From all your filthiness will I cleanse you : a new heart also will I give you, and a new spirit will I put within you." But I do not think of them all alike : there is a wide difference between some of them and * In the year 1763, when between three and four hundred in the Society in London prt)fessed to be per- fected in love. ON CHRISTIAN TERPECTION. 61 others. I think most of them with whom I have spoken have much faith, love, joy, and peace. Some of these, I believe, are renewed in love, and have the direct witness of it : and they manifest the fruit above described, in all their words and actions. Now let any man call this what he will. It is what I call Christian perfection. But some who have much love, peace, and joy, yet have not the direct witness. And others who think they have, are nevertheless manifestly wanting in the fruit. How many I will not say : perhaps one in ten, perhaps more or fewer. But some are undeniably wanting in long suffer- ing and Christian resignation. They do not see the hand of God in whatever occurs, and cheer- fully embrace it. They do not in every thing give thanks, and rejoice evermore. They are not happy ; at least, not always happy. For sometimes they complain. They say : " This or tliat is hard .-'" Some are wanting in gentleness. They resist evil instead of turning the other cheek. They do not receive reproach with gentleness ; no, nor even reproof. Nay, they are not able to bear contradiction, without the appearance, at least, of resentment. If they are reproved or contradicted, Jiough mildly, they do not take it well. They behave with more distance and re- serve than they did before. If they are re- proved and contradicted harshly, they answer 62 ON CHRISTIAN PERFECTION. ■ '') •■( : t : it with harshness : with a loud voice, or with ail angry tone, or in a sharp or huy\j manner. They speak shar|)ly, or roughly, when they re- prove others, and behave roughly to their in- feriors. Some are wanting in goodness. They are not kind, mild, sweet, amiable, soft, and loving at all times, in their spirit, in their words, in their looks and air, in the whole tenor of their be- haviour ; and that to all, high and low, rich and poor, without respect of persons : parti- cularly to them that are out of the way, to opposers, and to those of their own household. They do not long, study, endeavor by every means, to make all about them happy. They can see them uneasy, and not be concerned ; perhaps they make them so. And then wipe their mouths and say, " Why, they deserve it. It is their own fault." Some are wanting in fidelity^ a nice regard to truth, simplicity, and godly sincerity. Their love is hardly without dissimulation ; something like guile is found in their mouth. They are smooth to an excess, so as scarce to avoid a de- gree of fawning, or of seeming to mean what they do not. SoiJie are wanting in meekness, quietness of S})irit, composure, evenness of temper. They are up and down — sometimes high, sometimes low ; their mind is not well balanced. Their affections are either n.t in due proportion ; ON CHRISTIAN PERFECTION. 63 tliey have too much of one, too little of another : or they are not duly mixed and tem- pered together, so as to coimterpoise each other. Hence there is oiten a jar. Tlieir soul is out of tune, and cannot make the true harmony. Some are wanting in temperance. They do not steadily use that kind and degree of food which they know, or might know, would most conduce to the health, strength, and vigour of the body. Or they are not temperate in sleep : they do not rigorously adhere to what is best both for body and mind. Otherwise they Would constantly go to bed and rise early, and at a fixed hour. Or they sup late, which is neither good for body nor soul. Or they use neither fasting nor abstinence. Or they prefer (which are so many sorts of intemperance) that preach- ing, reading, or conversation, which gives them a transient joy and comfort, before that which brings godly sorrow or instruction in righteous- Such joy is not sanctified. It doth not ness. tend to and terminate in the crucifixion of the heart. Such faith doth not centre in God, but rather in itself. So far all is plain. I believe yon have ifaith, and love, and joy, and peace. You who are particularly concerned, know each for yourself, that you are wanting in the respect above men- tioned. You are wanting either in long suffer- ing, gentleness, or goodness ; either in fidelity, meekness, or temperance. Let us not, then, on 64 ON CHRISTIAN PERFECTION. h'l V' i VH \'\ \ f f ;l 1/ ' J ' i I r i t ^' \ .; either hand, figlit about words. In the thing we clearly agi'eo. You have not what I call Christian perfec- tion. However, hold fast what you have, and earnestly pray for what you liave not. Q. 29. Can those who are perfect in love grow in grace ? A. Undoubtedly they can ; and that not only while they are in the body, but probably to all eternity. Q. 30. Can they fall from it ? A. I am well assured they can. Matter of fact puts this beyond dispute. Formerly we thought one saved from sin could not fall. Now we know the contraiy. Neither does any one stand by virtue of any thing that is im- plied in the nature of the state. There is no such lieight or strength of holiness as it is im- possible to fall from. If there be any that can- not fall, this wholly depends on the promise and faithfulness of God. Q. 31. Can those who fall from this state re- cover it ] A. Why not? We have instances of this also. Nay, it is an exceeding common thing for persons to lose it more than once befoie they are established therein. A. It is therefore to guard them who are saved from sin from every occasion of stumbling that 1 give the following advice, Q. 32. What is the first advice th^t you W^mW give them ? ON CHRISTIAN PERFECTION. 65 A. Watch and pray continually against pride. If God has cast it out, see that it enter no more ; it is full as danjierous as evil desire, and you may slide back into it unawares, especially if you think there is no danger of it. *' Nay, but I ascribe all I have to God." So you may, ajid be proud nevertheless. For it is pride not only to ascril)e a ly thing w<^ have to ourselves, but to think we hava what we really have not. You ascribe all knou led^o you have to God, and in this respect you a 3 bur Me. But if you think you have more than y^i really have, or if you think you are so ^^aMght of G'^d as no longer to need man's tea^hi^g, pride lieth at the door. Do not, therefore, say to an\ that wouhl advise or reprove you, '' You are blind ; you can- not teach me." Do not say, This is your wisdom^ your carnal reobo/i ; but calmly weigh the thing before God. Always remember much grace does not imply much light. These do not always go together. As the, « may be much light where there is little love, so chore may be mnch love where there is little light. The heart has more heat than the ^/^f yot it cannot see. And God has wisely tempered the members of the body together that none may say to another, " I have no need of thee." To imagine none can teach you but those who are themselves saved fiom sin is a very great and dangerous mistake. Give not place to it 5 66 ON CHRISTIAN PERFECTION. <»^u, lim: I: for a moment. It will lead you into a thousand other mistakes, and that inecoverably. No ; dominion 1^ not founded in grace, as the mad- men of the last age talked. Obey and regard " them that are over you in the Lord," and do not think you know better than they. Know their place and your oion ; always remembering much love does not imply much light. The not observing this has led some into many mistakes, and into the appearance, at least, of pride. O, beware of the appearance and the thing. Let there be in you timt lowly mind which was in Christ Jesus, And he ye likewise clothed with humility. Let it not only fill, but cover you all over. Let modesty and self-diffi- dence appear in all your words and actions. Let all you speak and do show that you are little, and base, and mean, and vile, in your own eyes. As one instance of this, be always ready to own any fault you have been in. Tf you have at any time thought, spoke, or acted wrong, be not backward to acknowledge it. Never dream that this will hurt the cause of God ; no, it will farther it. Be, therefore open and frank when you are taxed with any thing ; do not seek either to evade or disguise it. But let it appear just as it is, and you will thereby not hinder, but adorn the Gospel. Q. 33. What is the second advice which you would give them ] ON CHRISTIAN PERFECTION. 67 A. Beware of that daughter of pride, enthtiai- asmi O, keep at the utmost distance from it give no place to a heated imagination. Do not hastily ascribe things to God. Do not easily suppose dreams, voices, impressions, visions, or revelations to be from God. They may be from him ; they may be from nature ; they may be from the devil. Therefore ^' believe not every spirit, but try the spirits whether they be of God." Try all things by the written word, and let all bow down before it. You are in danger of enthusiasm every hour if you depart ever so little from Scripture ; yea, or from the plain literal meaning of any text taken in connection with the context. And so you are if you de- spise or lightly esteem reason, knowledge, or human learning ; every one of which is an ex- cellent gift of God, and may serve the noblest purposes. I advise you never to use the words wisdom, reason, or knowledge by way of reproach. On the contrary, pray that you yourself may abound in them more and more. If you mean worldly wisdom, useless knowledge, ^aZ^e reasoning, say so ; and throw away the chaff, but not the wheat. One general inlet to enthusiasm is, expecting the end without the means ; the expecting knowledge, for instance, without searching the Scripture and consulting the children of God ; the expecting spiritual strength without con- stant prayer and steady watchfulness ; the ex- 68 ON CHRISTIAN PERFECTION. M I pecting any blessing without heaiing the word of God at every opportunity. Some have been ignorant of this device of Satan. They have left off searching the Scrip- tures. They said, " God writes all the Scripture on my heart, therefore I have no need to read it." Others thought they had not so much need of hearing, and so grew slack in attending pleaching. O take warning, you who are con- cerned herein. You have listened to the voice of a stranger. Fly back to Christ, and keep in the good old way which was " once delivered to the saints." The very desire of groimng in grace may sometimes be an inlet of enthusiasm. As it continually leads us to seek new grace., it may lead us unawares to seek something else new beside new degrees of love to Xrod and man. So it has led some to fancy they had received gifts of a neio kind after a new heart, as 1, the loving God with all our mind ; 2, with all our soul ] 3, with all our strength ; 4, oneness with God ; 5, oneness with Christ ; 6, having our lives hid with Christ in God ; 7, being dead with Christ ; 8, rising with him ; 9, the sitting with him in heavenly places ; 10, the being taken up into his throne ; 11, the being in the New Jerusalem ; 12, the seeing the tabernacle of God come down among men; 13, the being dead to all works ; 14, the not being liable to death, pain, grief, or temptation. ON CHRISTIAN PERFECTION. 69 One ground of many of these mistakes is, the taken every fresh, strong application of any of these scriptures to the heart to be a gift of a new hind ; not knowing that several of these scriptures are not fulfilled yet ; that most of the others are fulfilled when we are justified ; the rest the moment we are sanctified. It remains only to experience them in higher degrees ; this is all we have to expect. Another ground of these and a thousand mistakes is, the not considering deeply that love is the highest gift of God ; humble, gentle, patient love ; that all visions, revelations, mani- festations whatever are little things compared to love ; and that all the gifts above mentioned are the same with, or infinitely inferior to it. It were well you should be thoroughly sensible of this : the heaven of heavens is love. There is nothing higher in religion ; there is, in effect, nothing else ; if you look for any thing but more love, you are looking wide of the mark, )^ou are getting out of the royal way. And wlien you are asking others. Have you received tliis or that blessing '] if you mean any thing but more love you are wrong ; you are leading them out of the way, and putting them upon a f.ilse scent. Settle it then in vour heart, that from the moment God has saved you from sin you are to aim at nothing more, but more of that love described in the thirteenth of the First Ejnstle to the Coiintliiaus. You can go no 70 ON CHTIISTIAN PERFECTION. m higher than this till you are carried into Abraham's bosom. I say again, beware of enthusiasm. Such is the imagining you have the gift of prophesying, or of discerning of spirits, which I do not believe one of you has ; no, nor ever had yet. Beware of judging people to be either right or wrong by your own feelings. This is no scriptural way of judging. keep close to the law and to the testimony. Q. 34. What is the third ? A. Beware of Aiitinoiroianism^ making void the law, or any part of it, through faith. En- thusiasm naturally leads to this ; indeed they scarce can be separated. This may steal upon you in a thousand foin^s, so that you cannot be too watchful against it. Take heed of every thing, whether in j)rincip]e or practice, which huH any tendency theieto. Even that great truth, that Christ is the end of the lavj, may betray us into it, if we do not consider that he has adopted every |X)int of the moral law, grafted it into the law of love. Beware of thinking, " Because I am filled with love, I need not ha^'e so much holiness; because I pray always, therefore I need not set time for ])rivate prayer ; because I watch always, therefore I need no particular self-examination." Let us magmfi) the law^ the whole written word, uiul make it honourable. Let this be our voice, / jmze thy command- meats above gold or prcfjiw stones. lohat Li^ ON CHRISTIAN PERFECTION. 71 love have I unto thy law. All the day long is my study in it ! Beware of Antinomian books. They contain many excellent things, and this makes them the more dangerous. O be warned in time ! Do not play with fire ; do not put your hand upon the hole of a cockatrice den. I entreat you beware of bigotry. Let not your love or beneficence be confined to Methodists (so called) only ; much less to that very small part of them who seem to be renewed in love, or to those who believe youi's. and their re^ >n». O make not this your shibboleth/ Beware of stillness; ceasing in a wrong sense from your own works. To mention one instance out of many : " You have received, says one, a great blessing ; but you began to talk of it, and to do this and that ; so you lost it. You should have been still." Beware of self-indulgence; yea, and making a virtue of it, laughing at self-denial and taking up the cross daily, at fasting or abstinence. Beware of censoriousness^ thinking or calling them that in any way opjx)se you, wjiether in judgment or practice, blind, dead, fallen, or " enemies to the work." Once more, beware of soli/idianis7n ; crying nothing but '^ Believe, be- lieve :" and condemning those as ignorant or legal, who speak in a more spiritual way. At certain seasons, indeed, it may be right to speak of nothing but repentance, or merely faith, or altogether of holiness : but in general our call wamm 72 ON CHRISTIAN PERFECTION. is to declare the whole counsel of God, and to prophesy according to the analogy of faith. The written word treats of the whole, and every particular branch of righteousness, descending to its minutest branches, as to be sober, courte- OTis, diligent, patient, to honour all men. So likt'vise the Holy Spirit works the same in our hearts, not merely creating desires after holiness in general, but strongly inclining us to every particular grace, leading us to every individual part of whatsoever is lovely. And this with the greatest propriety ; for as "by works faith is made perfect," so the comi)leting or destroying the work of faith, and enjoying the favour, or suffering the displeasure of God, greatly depends on every single act of obedience or disobedience. Q. 35. What is the fourth 1 A. Beware of sins of omission ; lose no op- poi ounity of doing good in any kind. Be zeal- ous of good works. Willingly omit no woik, either of piety or mercy. Do all the good you possibly can to the bodies and souls of men ; particularly, " thou shalt in any wise reprove thy neighbour, and not suffer sin upon him." Be active. Give no place to indolence or sloth : give no occasion to say, " You are idle, you are idle." Many will say so still ; but let your whole behaviour refute the slander. Be always employed ; lose no shred of time : gather up the fragments, that none be lost ; and whatsoever tliy hand fiudeth to do, do it with thy miglit. !! i ON CHRISTIAN PERFECTION. 73 or Be sloifj to »peaky and wary in speaking. " In a multitude of words there wanteth not Bin." Do not talk much, neither long at a time. Few can converse profitably above an hour. Keep at the utmost distance from pious chit-chat, from religious gossipping. Q. 36. What is the fifth ? A. Beware of dedring any thing but God. Now you desire nothing else. Every other de- sire is driven out ; see that none enter again. Keep thyself jyure, let ymir eye remain single, and your whole body shall he fall of light. Ad- mit no desire of pleasing food, or any other pleasure of sense ; no desire of pleasing the eye or the imagination by any thing grand, or new, or beautiful : no desire of money, of praise, or esteem : of happiness in any cftature. You may bring these desires back ; but you need not : you need feel them no more. O stand fast in the liberty wherewith Christ hath made you free. Be patterns to all, of denying yourselves, and taking up your cross daily. Let them see that you make no account of any pleasure which does not bring you neai'er to God ; not regard any pain which does ; that you simply aim at pleas- ing him, whether by doing or suffering : that the constant language of your heai-t, with regard to pleasure or pain, honour o^ dishonour, riches or poverty, is. All's alike to me, so I lu my Lord may live aiid die ! 74 ON CHRISTIAN PERFECTION. Q. 37. What is the sixth 1 A. Beware of schism : of making a rent in the Church of Christ. That inward disunion, the members ceasing to have reciprocal love one for another, (1 Cor. xii. 25,) is the very root of all contention, and every outward separation. Beware of every tiling tending thereto. Be- ware of a dividing spirit : shun whatever has the least aspect that way. Therefore say not, *' I am of Paul or of Apollos ;" the very thing which occasioned the schism at Corinth. Say not, this is my preacher, the best preacher in the land ; give me him and take all the rest. All this tends to breed or foment division, to disunite those whom God hath joined. Do not run down any preacher. Do not exalt any one above the rest, lest you hurt both him and the cause of God. On the other hand, do not bear hard upon any by reason of some iiicoherency or inaccu- racy of expression ; no, nor for some mistakes, were they really such. Likewise, if you would avoid schism, observe every rule of the society, and of the hands, for conscience' sake. Never omit meeting your class or band ; never absent yourself from any public meeting : these are the very sinews of our society ; and whatever weakens, or tends to weaken our regard for these, or our exactness in attending them, strikes at the very root of our community. As one saith, ^' That part of our ecoi^omy, the private weekly meeting for prayer, ON CHRISTIAN PERFECTION. 75 examination, and particular exhortation, has been the greatest means of deepening and con- firming every blessing that was received by the word preached, and of diffusing it to others who could not attend the public ministry — whereas, without this religious connection and intercourse, the most ardent attempts by mere preaching have ])roved of little lasting use." S\iffer not one thought of separating from your bretliren, whether their opinions agree with yours or not. Do not dream that any man sins in not believing you^ in not taking your ivord ; or that this or that opinion is essential to the work, and both must stand or fall to- gether. Beware of impatience or contradiction. Do not condemn or think hardly of those who caimot see just as you see, or who judge it their duty to contradict you, whether in a great thing or a small. I fear some of us have thought hardly of others, merely because they contra- dicted what we affirmed. All this tends to division, and by every thing of this kind we are t(^aching them an evil lesson against ourselves. O beware of toucliiness, of testiness, not bear- ing to be spoken to, starting at the least word ; and flying from those who do not implicitly re- ceive mine or another's sayings ! Expect contradiction and opposition, together with crosses of various kinds. Consider the words of St. Paul, " To you it is given in the belialf of Christ," foi* his sake, as a fruit of his 76 ON CHRISTIAN PERFECTION. a |: 'I , , ' p ' i !• death and intercession for you, " not only to be- lieve, but also to suitor for his sake," Phil. i. 29. It is given. God (jives tliis opposition or re- proach, it is a fresh token of Jiis love. And will you disown the Giver ] or sj)urn his gift, and count it a misfortune'? Will you not rather say, ** Father, the hour is come that thou sliouldst be glorified. Now thou givest thy child to suffer something for thee. Do with me according to thy will." Know that these things,' far froQi being hindrances to the work of God, or to your soul, unless by your own fault, arc not only unavoidable in the course of Provi- dence, but j)rofitable, yea, necessary for you. Therefore receive them from God (not from chance) with willingness, witli thankfulness, lieceive them from men with humility, meek- ness, yieldingness, gentleness, sweetness. Why should not your outward appearance and manner be soft ? Kemember the character of Lady Cutts : " It was said of the Roman emperoi*, Titus, ' never any one came displeased from hini:^ but it might be said of her, never any one loent displeased to her. So secure were all, of the kind and favourable reception which they would meet with from her." Beware of tempting otlif^s to separate from ymi. Give no offence which can possibly be avoided : see that your practice be in all things suitable to your ]>rofes8i n, adorning the doc- trine of God our Saviour. Be particularly ^;iM te ON CHRISTIAN PERFECTION. 77 careful in s])eaking of yourself ; you may not indeed deny the work of God : but apeak of it, ■when you are called then^to, in the most inoffen- sive manner possible. Avoid all magnificent pompous words. Indeed you need give it no yeneral name ; neither '' 2'^'*'^^<^^i^^^i? sanctifica- tion, the second blessing, nor the having at- tained." Kather speak of the particulars which God has wrought for you. You may say, " At such a time 1 felt a change which I am not able to express. And since that time I have not felt pride, or self-will, or wrath, or unbelief : nor any thing but a fulness of love to God and to all mankind." And answer any other plain question that is asked with modesty and sim- plicity. And if any of you should at any time fall from what you now are, if you should again feel pride or unbelief, or any temper from which you are now delivered : do not deny, do not hide, do not disguise it at all, at the peril of your soul. At all events, go to one in whom you can confide, and speak just what you feel. God will enable him to speak a word in season, which shall be health to your soul. And surely the Lord will again lift up your head, and cause the bones that have been broken to rejoice. Q. 38. What is the last advice that you would give them 1 A. Be exemplary in all things : particularly in outward things, (as in dress,) in little things, 78 ON CHRISTIAN PERFECTION, « •f ;• •id, ;■'■ f III I "1 i in the laying out of your 'moneys (avoiding every needless expense,) in deep, steady serioiis- ness, and in the solidity and usefulness of all your conversation. So shall you be " liglit» shining in a |dark place ;" so shall you daily grow in grace, till " an entrance be ministered unto you abundantly into the everlasting king- dom of our Lord Jesus Chri»t." Most of the preceding advices are strongly enforced in the following reilections : which 1 recommend to your deep and frequent considera- tion, next to the Holy Scriptures 1. The sea is an excellent figure of the fulness of God and that of the blessed Spirit. For as the rivei-s all return into the sea ; so the bodies, the souls, and the good works of the righteous, return into God, to live there in eternal rej)ose. Although all the graces of God de])end on his mere bounty, yet he is pleased generally to attach them to the prayers, the instructions, and the holiness of those with whom we are. By strong though invisible attractions, he draws some souls through their intercourse with others. The sympathies formed by grace far surpass those formed by nature. The true devout show that passions as natu- rally flow from true as from false love, so deeply sensible are they of the goods and evils of those whom they love for God's sake. But this can only be comprehended by those who understand the language of love. ■ (■: I i ON CHRISTIAN PERFECTION. 79 Tlie bottom of the soul may be in repose even while we are in many outward troubles : just as the bottom of the sea is calm while the surface is strongly agitated. 2. The best lielps to grow in grace are the ill usage, the affronts, and the losses which befall us. We should receive them with all thankful- ness, as preferable to all others, were it only on this account that our will has no part therein. The readiest way to escape from our suffer- ings is, to be willing they should endure as long as God pleases. If we suffer persecution and affliction in a right manner, we attain a larger measure of con- formity to Christ by a due improvement of one of the occasions, than we could have done merely by imitating his mercy, in abundance of good works. One of the greatest evidences of God*s love to those that love him, is to send theixi afflic- tions, with grace to bear them. Even in great afflictions we ought to testify to God, ttat in receiving them from his hand, we feel pleasure in the midst of pain, from being afflicted by Him who loves us, and whom we love, The readiest way which God takes to draw a man to himself, is to afflict him in that he loves most, and with good reason ; and to cause this affliction to arise from some good action done with a single eye ; because nothing can more 80 ON CHRISTIAN PERFECTION. §■■'<(' «5V f I If clearly show him the emptiness of what is most lovejy and desirable in the world. 3. True resigiiation consists in a thorough conformity to the whole will of God ; who wills and does all (excepting sin) which comes to pass in the world, in order to this, we have only to embi'ace all eventvS, good and bad, as his will. In the greatest afilictions which can befall the just, either from heaven or earth, they remain immovable in peace, and perfectly submissive to God, by an inward, loving regard to him, unit- ing in one all the ])Owei-s of their souls. We ought quietly to suffer whatever befalls us, to bear the defects of othei-s antl our own, to confess them to Cod in secret prayer, or with groans which ctmnot be uttered ; but never to speak a sharp or peevish word, nor to murmur or re]>ine. Be thoroughly willing that God should treat you in the manner that pleases him. We are his lambs, and therefore ought to be ready to suffer, even to the death, without complaining. We are to l;)ear with those we cannot amend, and to be content with olFe*ing them to God. This is true resignation. And since he has borne our infirmities, we may well bear those of each other for his Siike, To abandon all, to strip one's self of all, in order to seek and to follow Jesvu; Christ naked to Bethlehem, where he was born ; naked to the hall, where he was scourged ; and naked to i 1 ON CHRISTIAN PERFECTION. 81 Calvary, where he died on the cross, is so great a mercy, that neither the thing nor the know- ledge of it is given to any, but through faith in the Son of God. There is no love of God without patience, and no patience without lowliness and sweetness of spirit. HuTnility and patience are the surest proof of the increase of love. Humility alone unites patience with love, without which it is impossible to draw profit from suffering, or indeed to avoid complaint, especially when we think we \y.\vg given no occasion for what men make us suffer. True humility is a kind of self-annihilation : and this is the centre of all virtues. A soul returned to God, ought to be very at- tentive to every thing which is said to him, on the head of salvation, with a desire to profit thereby. 5. The bearing with men, and suffering evils in meekness and silence, is a gi-and part of a Christian life. God is the first object of our love ; its next ofMce is, to bear the defects of others. And we should begin the practice of this amid our own household. We should particularly exercise our love to- ward them who most shock either our way of thinking, or our temper, or our knowledge, or 6 ..w r'.^ 82 ON CHRISTIAN PERFECTION. a '\ the desire we have that others should be as virtuous as we wish to be ourselves. 6. On every occasion of uneasiness we should retire to prayer, that we may give place to the grace and light of God : and then form our re- solutions, without being in any i)ain about what success they may have. God's command to ^* pray without ceasing," is founded on t) .c necessity we have of his grace to preserve the life of God in the soul, which can no more subsist one moment without it than the body can without air. Prayer continues in the desire of the heart, though the understanding be employed on out- ward things. In souls filled with love, the desire to please God is a constant prayer. As the furious hate which the devil bears us, is termed the roaring of the lion, so our vehe- ment love may be termed crying after God. 7. It is scarce conceivable how strait the way is, wherein God leads them that follow him : and how dependent on him we must be, unless we are wanting in our faithfulness to him. It is hardly credible of how great consequence before God the smallest things are ; and what great inconveniences sometimes follow those which appear to be light faults. As a very little dust will disorder a clock, ana the least sand will obscure our sight, so the least grain of sin which is upon the heart will liiudcr its riglit motion toward God. ■~i.U ON CHRISTIAN PERFECTION. 83 We ought to be in the Church as the saints are in heaven, and in the house as the holiest men are in the Church : doing our work in the house as we pray in the Church, worshipping God from the ground of the heart. We should be continually labouring to cut off all the useless things that surround us. And Ood usually retrenches the suj)erfiuities of our »souls in the same proportion as we do those of our bodies. The best means of resisting the devil is, to destrcy whatever of the world remains in us : in order to raise for God upon its ruins a build- ing all of love. Then shall we begin in this fleeting life to love God as we shall love him in eternity. We scarce conceive how easy it is to rob God of his due, in our friendship with the most virtuous persons, until they are torn from us by death. But it this loss produces lasting sorrow, that is a clear proof that we had before two treasures, between which we divided our heart. 8. If after having renounced all, we do not icatch incessantly, and beseech God to accompany our vigilance with his, we shall be again en- tangled and overcome. As the most dangerous winds may enter at little oj)enii)gs, so the devil never enters more dangerously than by little, unobserved incidents, which seem to be nothing, yet insensibly open the heart to gi'oat temptations. 84 ON CHRISTIAN PERFECTION. ■)^5> n It is good to examine closely the state of our souls, as if we had never done it before. For nothing tends more to the full assurance of faith than to keep ourselves by this means in humility and the exercise of all good wc>'ks. To continual watchfulness and prayer ought to be added continual employment. For grace flies a vacuum as well as nature, and the devil fills whatever God does not till. There is no faithfulness like that which ought to be between a guide of souls and the person directed by him They ought continually to regard each other in (lod, and closely to ex- amine themselves, whether all their thoughts are pure, and all their works directed with Chris- tian discretioQ. Other affairs are only the things of men, but these are peculiarly the things of God. 9. The words of St. Paul, " No man can call Jesus Lord but by the Holy Ghost," s'liow us the necessity of eyeing God in our good works, and even in our ninutest thoughts, knowing that none are pleasing to him but those which he fornis in us and with us. From hence we learn that we cannot serve him unless we use our tongue, hands, and hearts, to do by his Spirit whatever he would have us do. If we were not utterly impotent, our good works would be our own property ; wh(^reas now they belong wholly to God, because they pro- ceed from him and his grace ; while raising our ON CHRISTIAN PERFECTION. 85 works and making tliem all Divine, he honours himself in us through them. One of the principal rules in religion is, to lose no occasion in serving God. And since he is invisible to our eyes, we are to serve him in our neighbour, which he receives as if done to himself in person standing visibly before us. God does not love men that are inconstant. Nothing is pleasing to him but what has a re- semblance of his own immutability. A constant attention to the work which God intrusts us with is a mark of solid piety. Love fasts when it can and as much a-s it can consistent with health. It leads to all the ordi- nances of Gn(]^ and employs itself in all the out- ward Works where )f ii is crajuibie. It Hies, as it were, like Elijah, t>ver the plain to find God upon his holy mountain. God is so gre.it that lie coramunicntes c^reat- iies^ to the least thiuLL that is done for his ser- vice. Happy are they wlio are sick, yea, or lose their life for having done a good work. God frequently conceals the part which his children have in the conversion of other soids. Yet one may boldly say that person who long groans before him for the conversion of another, v/henever that soul is converted to God, is one of the chief causes of it. Charity cannot be })ractised right unless first we exercise it the mt-ment God gives the occa- 86 ON CHRISTIAN rERFECTION. I- sion, and then olFer it to God by humble thanks- giving. And this for three reasons : 1st. To render to him what we have received from him; 2ndly. To avoid the dangerous temptation which springs from the very goodness of these works ; and 3rdly. To unite ourselves to God, in whom the soul expands itself in prayer, with all the gr;Voes which we have received and the good works we have done, to draw from him new strength against the bad effects which these very works may produce in us if we do not make use of the antidotes which God has or- dained against them. The true means- to be filled anew witli the riclu^s of orace is thus to strip oni'solves of it ; and withi ritual death. Fire is the symbol of love, and the love of God is the principle and the end of all o\ir good works ; but as truth sui'|)asses figure, the tire of Divine love has this advantage over material tire, that it can re-asoend to its source, anct ■!?■ ON CHRISTIAN PERFECTION. 87 anks- St. To 1 him; tation these God, , with id the m him 1 these lo not las or- to be hus to t is ex- tract! (,'0 fecti' )ii ) G..d. ig that liighcst [iselvH'S f God, is onlv li good ove of Lr orood he tire atei'ial e. and raise thither with it all the good works which it produces ; and by this means it prevents their being corrupted by pride, vanity, or any evil mixture. But this cannot be done otherwise than by making these good works in a spiritual manner die in God by a deep gratitude, which plunges the soul in hhn as in an abyss, with all that it is, and all the grace and works for which it is indebted to him ; a gratitude whereby the soul seems to empty itself of them that they may return to their source, as rivers seem willing to empty themselves when they pour themselves with all their waters into the sea. When we have received any favour from God we ought to retire, if not into our closets, into our hearts, and say, " 1 come. Lord, to restore to thee what thou hast given, and I freely relin- quish it, to enter again into my own nothing- ness. For what is the most perfect creature in heaven or in earth in thy presence but a void ca})able of being fdled with thee and by thee, as the air which is void and dark is capable of being filled with the light of the sun ! Grant, therefore, O Lord, that 1 may never appropriate thy grace to myself any more than the air aj)- })ropriates to itself the liglit of the sun, which withdraws it every day to restore it the next, there being nothing in the air that either appro- priates its light or resists it. O give me the same facility of recei"i'\or and restoring thy grace and good works ! \y thine, for I acknow- If H 1- 88 ON CHRISTIAN PERFECTION. ledge the root from which they spring is in thee, not in me." In the year 1764, upon a review of the whole subject, I wrote down the sum of what I had observed in the following short propositions : — 1. " There is such a thing as Christian perfec- tion^ for it is again and again mentioned in Scripture." 2. It is not so early as justification ; for jus- tified persons are to " go on to perfection," Heb. vi. 1. 3. It is not so late as death ; for St. Paul speaks of living men that were perfect, Phil, iii. 15. 4. It is not absolute. Absolute perfection belongs not to man nor to angels, but to God alone. 5. It does not make a man irifalllhle ; none is infallible while he remains in the body. 6. It is perfect love, 1 John iv. 18. This is the essence of it ; its properties or inseparable fruits are rejoicing evei'more, pra/ifing ivithout ceasing, and in every thing giving thanksy 1 Thess V. 16, kc. 7. It is improvable. It is so far from lying in an indivisible j)oint, from being incapable of increase, that one perfected in love may grow in grace far swifter than he did before. 8. It is amissible, capable of being lost ; of which we have had instances. But we wei'o not thoroughly convinced of this for several years. h..:a. ON CHRISTIAN PEKFECTION. 89 9. It is constantly both preceded and followed by a gradual work. 10. But ia it in itself instantaneous or not? In examining this let us go on step by step. An instanta'neous change has been wrought in some believers : none can deny this who is acquainted with experimental religion. Since that change they enjoy perfect love. They feel this and this alone ; they rtyoice ever- more, pray without ceasing, and in every filing give thanks. Now this is all that I mtan by Cliristian perfection ; thei-efore these are wit- nesses of the j)erfection which I preach. " But in some this change was not instanta- neous f they did not perceive the instant when it was wrought. It is often dillicult to perceive the instant when a man dies, yet thei'e is an in- stant in which life ceases ; and if ever sin ceases, there must be a last moment of its existence, and a first moment of our deliverance from it. " But if they have this love now, they will lose it." They may, but they need not. And whether they do or not, they have it now ; they now experience what we teach ; they now are all love; they now rejoice, pray, and praise without ceasing. " However, sin is only s^ispended in them, it is not destroyed.^* Call it what you please. They are all love to-day, and they take no thought for to-morrow. " But this doctrine has been much abused." ^'If'l'^"'^ 90 ON CHRISTIAN PERFECTION. i ; 1 H .;■( I |. « i.,. So has that of iustification hv faith. But that is no reason for giving up eitlier this or any other scriptural doctrine. When you wash your child, as one sj)eaks, " throw away the water, but do not throw away the child." " But those who think they are saved from sin say they have no need of the merits of Christ." They say just the contrary. Their Lmguage is, Every moment, Lord, I want The merit of thy death ! They never buforo had so deep, so unspeak- able a conviction of the need of Christ in all his offices as they have now. Therefore all our preachers should make a point of ■preacJiiuy Christian jterfection to be- lievers constiintly, strongly, and explicitly. And all believers should mind this one thing^ and continually agonize for it. I have now done what I proposed. I have given a i)lain and simple account of the doctrine of Cliristian ])erfection. I have declared the whole and every i)art of what I mean by that scriptui'al expression. T have drawn the pic- ture of it at full lengtli, without either disguise or covering. And reuiember this is tlie doctrine of Jesus Christ. Those are his words, not mine : ESESTHEOUN UMEIS TELEIOI OSPER O PATER UMON O EN TOIS OERANOIS TELLEIOS ESTI. — " Ye shall therefore be perfect, as your Father who is in ■j-jr i ON CHRISTIAN PERFECTION. 91 )\lt tluifc or any u "Nvasli vay the >» ed from lerits of Their unspeak- Lii all his make a n to be- tly. )iie thing, I have ) doctrine tared the 1 by that the pic- V disguise 3 doctrine not mine : TKK UMON ' Y(; shall who is in heaven is pci'fect." And who says ye shall not ] Or at least, not till your soul is separated from the body ? It is the doctrine of St. Paul, the doctrine of St. James, of St. Teter, and St. John. It is the doctrine of every one who preaches the pure and the whole Gospel. Look at it again ; survey it on every side, and tha^ with tlie closest attf On; in one view it is purity of intention, dedicating all the life to God. It is the giving God all our heart ; it is one desire and design ruling all our tempers. It is the devoting, not a ])art, but all our soul, body, and substance to God. In another view it is all the mind that was in Christ, enabling us to walk as Christ walked. 1 1 is the circumcision of the heart from all filtliiness, all inward as well as outward pollution. It is the renewal of the heart in the whole image of God, the full likeness of him that created it. In yet another, it is the loving God with all our heart, and our neighbour as ourselves. Now let this Christian perfection appear in its native form, and who can s])eak one word against it ] Will any dare to s^xnik against loving the Lord our God with all our heart, and our neigh- bour as ourselves '\ Against a renewal of heart, not only in part, but in the whole image of God ? Who is he that will open his mouth against being cleansed from all })()llution, both of flesh and spirit] Or against having all the mind that was in Christ, and walking in all things as .%^^%. IMAGE EVALUATION TEST TARGET (MT-S) 1.0 I.I |50 ""^" IIIII^H ^ ■" IIP AO 12.0 12.2 1.8 1.25 1.4 J4 M 6" — ► y Photographic Sciences Corporation 4 V ^ ^\ '9) '<^. 23 WEST MAIN STREET WEBSTER, N.Y. MSBO (716) 872-4503 c> i/j O V 92 on CHRISTIAN PERFECTION. Christ walked 1 What man who calls himself a Christian has the hardiness to object to the de- voting, not a part, but all our soul, body, and substance to God? What serious man would oppose the giving God all our heart, and the having one desire ruling all our tempers ? I say again, let this Christian perfection appear in its own shape, and who will fight against it ? It must be disguised before it can be opposed. It must be covered with a bearskin first, or even the wild beasts of the people will scarce be in- duced to worry it. But whatever these do, let not the children of God any longer fight against the image of God. Let not the members of Christ say any thing against the wholo mind that was in Christ. Lc^t iiot those who are alive to God oppose the detlifjiXing all our life to him. Why should you who have his love shed abroad in your heart, withstand the giving him all your heart ? Does not all that is within you cry out, " O, who thafc loves can love enough ?" What pity that those who desire and design to please him shoukl ha"s e any other de- sign or desire ! Much more that they should dread, as a fatal delusion, yea, abhor as an abomination to God, the having this one desire and design ruling every temper ! Why should devout men be afraid of devoting all their soul, body, and substance to God % Why should those who love Christ count it a damnable error to think . we may have all the inind ihat was in ON CHRISTIAN PERFECTION. 93 him ? We allow, we contend, that we are justi- fied freely through the righteousness and the blood of Christ. And why are you so hot against us, because we expect likewise to be sanctified wholly through his Spirit 1 We look for no favour either from the open servants of sin, or from those who have only the form of religion. But how long will you who worship God in spirit, who are "circumcised with the circumcision not made with hands," set your battle in array against those who seek an entire circumcision of heart, who thirst to be cleansed f'fom allfilthiness of flesh and spirit, and to per- fect holiness in the fear of God ? Are we your enemies because we look for a full deliverance from the carnal mind, which is enmity against God ? Nay, we are your brethren, your fellow- labourers in the vineyard of our Lord, your companions in the kingdom and patience of Jesus. Although this we confess, (if we are fools therein, yet as fools bear with us,) we expect to love God with all our heart, and our neighbour as ourselves. Yea, we do believe that he will in this world so "cleanse the thoughts of our hearts by the inspiration of his Holy Spirit, that we shall perfectly love him, and worthily magnify his holy name." 94 ON CHRISTIAN PERFECTION. AN EXTRACT. I It may be said, *'' The Gospel covenant does not promise entire freedom from sin." What do you meau by the word sin ? — those number- less weaknesses and follies sometimes (impro- perly) termed sins of infirmity *? If you mean only this, we shall not put off these but with our bodies. But if you mean, "It does not promise entire freedom from sin, in its proper sense, or from committing sin," this is by no means true, unless the Scripture be false ; for thus it is written : " Whosoever is born of God doth not commit sin ;" (unless he lose the Spirit of adoption, if not finally, yet for a while, as did this child of God ;) " for his seed remaineth in him, and he cannot sin, because he is born of God." He c annot sin so long as "he keepeth himself:" for "then " tiiat wicked one toucheth him not, 1 John in. 9 ; v. 18. We see, then, how to judge of that other as- sertion, [often made] " that the mercy of God to his sons in Christ Jesus extends to all infir- mities, follies, and sins ; multiplied relapses not excepted." We grant, many of the children of God find mercy, notwithstanding multiplied relapses : but though it is possible a man may be a child of God who is not fully freed from ON CHRISTIAN PERFECTION. 95 sin, it does not follow that freedom from sin is impossible ; or, that it is not to be expected by all : for it is promised. It is described by the Holy Ghost as the common privilege of all ; and " God wil] be mindful" (O let us be so !) of his covenant and promise which he hath made to a thousand generations." This caution is necessary to be remembered, that ye who are weak be not offended. Neither be ye offended, when ye hear the wisdom of the world .pronounce all this mere enthusiasm ; a hard word, which most of those who are fondest of it, no more understand than they do Ai'abic. Ask, in the spirit of meekness, him who calls it so, " Is the kingdom of God set up in your soul ? Do you feel that peace of God which passeth all understanding 1 Do you re- joice with joy unspeakable and full of glory? Is the love of God shed abroad in your heart by the Holy Ghost which dwelleth in you ? If not, you are no judge of these matters. You can- not discern the things of the Spirit of God. They are enthusiasm, madness, foolishness to you ; for they are spiritually discerned." Ask such a one, (but with meekness and love.) " Are you taught of God 1 Do you know that he abideth in you 1 Have you the revelation of the Holy Ghost " (they are the words of our own Church) ** inspirinj^ into you the true meaning of Scripture ? If you have not, with all your human science and worldly wisdom, *j 96 ON CHRISTIAN PERFECTION. M ';■■': ^^ you know nothing yet as you ought to know. Whatever you are in other respects, as to the things of God, you are an unlearned and igno- rant man. And if you are unstable too, you will wrest these, as you do also the other scrip- tures, to your own destruction." Be not then surprised, ye that wait for peace, and joy, and love, through faith in the blood of Jesus, that such judges as these are continually crying out, " Enthusiasm !" if you speak of the inward operations of the Holy Spirit. And as to you who have already peace with God, through our Lord Jesus Christ ; who now feel his love shed abroad in your hearts, by the Holy Ghost which is given unto you ; with whose spirit the Spirit of God beareth witness that ye are the sons of God ; it is your part to confirm your love toward them, in all lowliness and meekness ; (for who is it that maketh thee to differ ? Or what hast thou, which thou hast not received ?) and to plead earnestly for them at the throne of grace, that the daystar may appear in their hearts also, and the Son of Righteousness at length arise upon them, with ,. >■ !« healing in his wings ! John Wesley. London, February 9, 1738-9. i " PRINTED AT THE WESLEYAN CONFERENCE OFFICE, TORONTO.