A Plain Account of Christian Perfection. John Wesley

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СКАЧАТЬ 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 pronounced 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 sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.' As if he had said, 'I have before affirmed, The blood of Christ cleanseth from all sin.' And no man can say, 'I need it not; I have 110 sin to be cleansed, from.' 'If we say, we have no sin, that 'we have not sinned, we deceive ourselves,' and make 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 thoughts and evil tempers. First, from evil or sinful thoughts. Indeed, whence should they spring? 'Out of the heart of man,' if at all, 'proceed evil thoughts.' If, therefore, the heart be no longer evil, then evil thoughts no longer proceed out of it: For 'a good tree cannot bring forth evil fruit.'

      "And as they are freed from evil thoughts, 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 Christ liveth in me;' - - words that manifestly describe a deliverance from inward as well as from outward sin. This is expressed both negatively, 'I live not,' my evil nature, the body of sin, is destroyed; and positively, 'Christ liveth in me,' and therefore all that is holy, and just, and good. Indeed, both these, 'Christ liveth in me,' and, 'I live not,' are inseparably connected. For what communion hath light with darkness, or Christ with Belial?

      "He, therefore, who liveth in these Christians hath 'purified their hearts by faith;' insomuch that every one that has Christ in him, 'the hope of glory, purifieth himself even as he is pure.' He is purified from pride; for Christ was lowly in heart: He is pure from desire and self-will; for Christ desired only to do the will of his Father: And he is pure from anger, in the common sense of the word; for Christ 'was meek and gentle. I say, in the common sense of the word; for he is angry at sin, while he is grieved for the sinner. He feels a displacency at every offence against God, but only 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 hearts. 'True,' say some, 'but not till death, not in this world.' Nay, St. John says, 'Herein is our love made perfect, that we may have boldness in the day of judgment; because, as he is, so are we in this world.' The Apostle here, beyond all contradiction, speaks of himself and other living Christians, of whom he flatly affirms, that, not only at or after death, but ' in this 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 will cleanse, (at the hour of death, or in the day of judgment,) but it 'cleanseth,' at the time present, us living Christians 'from all sin.' And it is equally evident, that if any sin remain, we are not cleansed from 'all' sin. If any unrighteousness 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 this is confounding together what the Apostle clearly distinguishes, who mentions, first, 'to forgive us our sins, and then 'to cleanse us from all unrighteousness.' Secondly, because this is asserting justification by works, in the strongest sense possible; it is making all inward, as well as all 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 Christians 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 thoughts and evil tempers."

      It could not be, but that a discourse of this kind, which directly contradicted the favourite opinion of many, who were~ esteemed by others, and possibly esteemed themselves, some of the best of Christians, (whereas, if these things were so, they were not Christians at all,) should give no small offence. Many answers or animadversions, therefore, were expected; but I was agreeably disappointed. I do not know that any appeared; so I went quietly on my way.

      13. Not long after, I think in the spring, 1741, we published a second volume of Hymns. As the doctrine was still much misunderstood, and consequently misrepresented, I judged it needful to explain yet farther upon the head; which was done in the preface to it as follows : --

      "This great gift of God, the salvation of our souls, is no other than the image of God fresh stamped on our hearts. It is a 'renewal of believers in the spirit of their minds, after the likeness of Him that created them.' God hath now laid 'the axe unto the root of the tree, purifying their hearts by 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 'holy, as he that hath called them is holy, in all manner of conversation.' Not that they have already attained all that they shall attain, either 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.'

      "And 'where the Spirit of the Lord is, there is liberty;' such liberty 'from the law of sin and death,' as the children of this world 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 God,' that it is He alone who 'is in all their thoughts,' and ' worketh in them both to will and to do of his good pleasure.' They feel that 'it is not they' that 'speak, but the Spirit of' their 'Father who speaketh' in them, and that whatsoever is done by their hands, ' the Father who is in them, he doeth the works.' So that God is to them all in all, and they are nothing in his sight. They are freed from self-will, as desiring nothing but the holy and perfect will of God; not supplies in want, not ease in pain, [This is too strong. Our Lord himself desired ease in pain.' He asked' for it, only with resignation: "Not as I will," I desire, "but as thou wilt."] nor life, or death, or any creature; but continually crying in their Inmost soul, 'Father, thy will be done.' They are freed from evil thoughts, so that they cannot enter into them, no, not for a moment. Aforetime, when an evil thought came in, they hooked up, and it vanished away. But now it does not come in, there being no room for this, in a soul which is full of God. They are free from wanderings in prayer. Whensoever they pour out their hearts in a more immediate manner before God, they have no thought of anything past, [This is far too strong. See the sermon "On Wandering Thoughts."] or absent, or to come, but of God alone. In times past, they had wandering thoughts darted in, which yet fled away hike smoke; but now that smoke does not rise at all. They have no fear or doubt, either as to their state in genera], or as to any particular action. [Frequently this is the case; but only for a time.] The 'unction from the Holy One' teacheth them every hour what they shall do, and what they shall speak; [For a time it may be СКАЧАТЬ