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John Wesley at age 48

A Short Explanation of Christian Perfection

From A Plain Account of Christian Perfection, as believed and taught by the Reverend Mr. John Wesley, from the year 1725, to the year 1777, in The Works of John Wesley (1872 ed. by Thomas Jackson), vol. 11, pp. 383-385 (Baker Book House edition, 1996).

About a year after, namely, in the year 1742, we published another volume of Hymns. The dispute being now at the height, we spoke upon the head more largely than ever before. Accordingly abundance of the hymns in this volume treat expressly on this subject. And so does the preface, which, as it is short, it may not be amiss to insert entire:

"(1.) Perhaps the general prejudice against Christian perfection may chiefly arise from a misapprehension of the nature of it. We willingly allow, and continually declare, there is no such perfection in this life, as implies either a dispensation from doing good, and attending all the ordinances of God, or a freedom from ignorance, mistake, temptation, and a thousand infirmities necessarily connected with flesh and blood.

"(2.) First. We not only allow, but earnestly contend, that there is no perfection in this life, which implies any dispensation from attending all the ordinances of God, or from doing good unto all men while we have time, though 'especially unto the household of faith.' We believe, that not only the babes in Christ, who have newly found redemption in his blood, but those also who are 'grown up into perfect men,' are indispensably obliged, as often as they have opportunity, 'to eat bread and drink wine in remembrance of Him,' and to 'search the Scriptures;' by fasting, as well as temperance, to 'keep their bodies under, and bring them into subjection;' and, above all, to pour out their souls in prayer, both secretly, and in the great congregation.

"(3.) We Secondly believe, that there is no such perfection in this life, as implies an entire deliverance, either from ignorance, or mistake, in things not essential to salvation, or from manifold temptations, or from numberless infirmities, wherewith the corruptible body more or less presses down the soul. We cannot find any ground in Scripture to suppose, that any inhabitant of a house of clay is wholly exempt either from bodily infirmities, or from ignorance of many things;or to imagine any is incapable of mistake, or falling into divers temptations.

"(4.) But whom then do you mean by 'one that is perfect?' We mean one in whom is 'the mind which was in Christ,' and who so 'walketh as Christ also walked;' a man 'that hath clean hands and a pure heart,' or that is 'cleansed from all filthiness of flesh and spirit;' one in whom is 'no occasion of stumbling,' and who, accordingly, 'does not commit sin.' To declare this a little more particularly: We understand by that scriptural expression, 'a perfect man,' one in whom God hath fulfilled his faithful word, 'From all your filthiness and from all your idols I will cleanse you: I will also save you from all your uncleannesses.' We understand hereby, one whom God lath 'sanctified throughout in body, soul, and spirit;' one who 'walketh in the light as He is in the light, in whom is no darkness at all; the blood of Jesus Christ his Son having cleansed him from all sin.'

"(5.) This man can now testify to all mankind, 'I am crucified with Christ: Nevertheless I live; yet not I, but Christ liveth in me.' He is 'holy as God who called' him 'is holy,' both in heart and 'in all manner of conversation.' He 'loveth the Lord his God with all his heart,' and serveth him 'with all his strength.' He 'loveth his neighbour,' every man, 'as himself;' yea, 'as Christ loveth us;' them, in particular, that 'despitefully use him and persecute him, because they know not the Son, neither the Father.' Indeed his soul is all love, filled with 'bowels of mercies, kindness, meekness, gentleness, longsuffering.' And his life agreeth thereto, full of 'the work of faith, the patience of hope, the labour of love.' 'And whatsoever' he 'doeth either in word or deed,' he 'doeth it all in the name,' in the love and power, 'of the Lord Jesus.' In a word, he doeth 'the will of God on earth, as it is done in heaven.'

"(6.) This it is to be a perfect man, to be 'sanctified throughout;' even 'to have a heart so all-flaming with the love of God,' (to use Archbishop Usher's words,) 'as continually to offer up every thought, word, and work, as a spiritual sacrifice, acceptable to God through Christ.' In every thought of our hearts, in every word of our tongues, in every work of our hands, to 'show forth his praise, who hath called us out of darkness into his marvellous light.' O that both we, and all who seek the Lord Jesus in sincerity, may thus 'be made perfect in one!'"

This is the doctrine which we preached from the beginning, and which we preach at this day. Indeed, by viewing it in every point of light, and comparing it again and again with the word of God on the one hand, and the experience of the children of God on the other, we saw farther into the nature and properties of Christian perfection. But still there is no contrariety at all between our first and our last sentiments. Our first conception of it was, It is to have "the mind which was in Christ," and to "walk as He walked;" to have all the mind that was in Him, and always to walk as he walked: In other words, to be inwardly and outwardly devoted to God; all devoted in heart and life. And we have the same conception of it now, without either addition or diminution.

Acknowledgements: Originally edited by George Lyons of Northwest Nazarene College (Nampa, Idaho) for the Wesley Center for Applied Theology.

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