saved from sin still increasing, I judged it necessary to publish, mainly
25. The next year, the number of those who believed they were saved from sin still increasing, I judged it necessary to publish, mainly for their use, Farther Thoughts on Christian Perfection:
QUESTION 1. How is "Christ the end of the law for righteousness to every one that believes"? (Romans 10:4)
ANSWER. In order to understand this, you must understand what law is spoken of here. This I understand is (1) the Mosaic law, the whole Mosaic system, which Saint Paul repeatedly speaks of as one, though containing three parts: the political, moral, and ceremonial. (2) The Adamic law was given to Adam in innocence and is properly called "the law of works." This is in substance the same as the angelic law, being common to angels and humans. It required that humans should use, to the glory of God, all the powers with which they were created.
Now, they were created free from any defect, either in understanding or affections. The human body was then no impediment to the mind. It did not hinder clearly understanding all things, judging truly concerning them, and reasoning justly, if they reasoned at all. I say "if they reasoned," for possibly they did not. Perhaps they had no need of reasoning until their corruptible bodies pressed down the mind and impaired their natural abilities. Perhaps until then, the mind saw every truth as directly as the eye now sees the light.
Consequently, this law, proportioned to their original powers, required that they should always think, always speak, and always act precisely right, in every possible point. They were very able to do so. God could not but require the service they were able to give.
But Adam fell. His incorruptible body became corruptible and, ever since, it is a clog to the soul and hinders its operations. Consequently, today no human being can understand clearly or judge truly at all times. It is impossible to reason correctly where either the judgment or perception is wrong. Therefore, it is as natural for a human being to mistake as to breathe. A person can no more live without the one than without the other. Consequently, no human is able to perform the service that the Adamic law requires.
No human is, of course, obliged to perform it. God does not require it of any human. For Christ is the end of 1 Corinthians 9:21, NRSV:
"To those outside the law I became the Adamic, as well as the Mosaic, law. By his death he has put an end to both. He has abolished both the one and the other, with regard to humankind. The obligation as one outside the law (though I am not free from God's law but am under Christ's law) so that I might win those outside the law." to observe either the one or the other is vanished away.
Nor is anyone living bound to observe the Adamic more than the Mosaic law.
Romans 13:9-10:
"The commandments, 'You shall In place of this, Christ has established another, namely, the law of faith. Not everyone who does, but everyone who believes, now receives righteousness in the not commit adultery; You shall not murder; You shall not steal; You full sense of the word. That is, they are justified, sanctishall not covet'; and any other commandment, are summed up in this word, 'Love your neighbor as yourfied, and glorified.
. 2. Are we then dead to the law? self." Love does no wrong to a neighbor; therefore, love is the ful- . We are "dead to the law, by the body of Christ" given for > O us (Romans 7:4). That is to say, we are dead to the Adamic as well as the Mosaic law. We are completely set filling of the law." free by Christ's death. That law died with him.
1 Timothy 1:5:
"But the aim of such instruction . 3. How, then, are we "not free from God's law but... under Christ's law" (1 Corinthians 9:21, NRSV)? is love that comes from a . While we are no longer under that law, it does not mean pure heart, a good conthat no law applies to us. For God has established another law in its place, the law of faith. We are all under this law through God and through Christ. Both our Creator and science, and sincere faith." our Redeemer require us to keep it.
. 4. Is love the fulfilling of this law? sof Certainly, it is. The whole law under which we now live is fulfilled by love (see Romans 13:9-10). Faith' working or made active by love is all that God now requires of human beings. God has substituted not sincerity but love
Behold the servant of the Lord! in the room of angelic perfection.
I wait thy guiding eye to feel, To hear and keep thy every word, 5. How is "love the aim of the commandment" (1 Timothy 1:5)?
To prove and do thy perfect will; Joyful from my own works to cease, . It is the aim of every commandment of God. It is the Glad to fulfil all righteousness. expected outcome of the whole and every part of the Christian life. The foundation is faith, purifying the heart.
The aim is love, preserving a good conscience.
Me if thy grace vouchsafe to use, Meanest of all thy creatures, me, The deed, the time, the manner choose, . 6. What love is this?
Let all my fruit be found of thee:
It is loving the Lord our God with all our heart, mind, Let all my works in thee be wrought, By thee to full perfection brought. soul, and strength; and loving our neighbor, every human being, as ourselves, as our own souls.!
Here then to thee thy own I leave; . 7. What are the fruits or properties of this love?
Mould as thou wilt thy passive clay:
Saint Paul informs us at length that love is patient. It sufBut let me all thy stamp receive; fers all the weaknesses of the children of God and all the wickedness of the children of the world. It does so for as long as God pleases. In all, it sees and willingly submits to But let me all thy words obey; Serve with a single heart and eye, And to thy glory live and die. the hand of God. All the while, it is kind. In all and after Collection, #417, stanzas 1, 2, 4 all, it suffers; it is soft, mild, tender, benign.
"Love is not envious."* It excludes from the heart every kind and degree of envy.
Father, Son, and Holy Ghost, One in Three, and Three in One, As by the celestial host, "Love does not act rashly," in a violent, headstrong manner. It does not pass any rash or severe judgment. It
Let thy will on earth be done:
"does not behave indecently," is not rude, and does not Praise by all to thee be given, Glorious Lord of earth and heaven! act out of character.
Love does not seek her own ease, pleasure, honor, or profit. "It is not provoked. It expels all anger from the heart.
Vilest of the sinful race, "Love thinks no evil," casting out all jealousy, suspicion, and readiness to believe evil. "Love does not rejoice
Lo! I answer to thy call; Meanest vessel of thy grace, in wrongdoing." Indeed, it weeps at the sin or folly of its
Grace divinely free for all; bitterest enemies. "But love rejoices in the truth," in the holiness and happiness of every human being.
Lo! I come to do thy will All thy counsel to fulfil.
"Love covers all things," speaks evil of no one, and "believes all things" that tend to the advantage of another's character. It "hopes all things," whatever may
If so poor a worm as I May to thy great glory live, All my actions sanctify, lessen the faults that cannot be denied, and it "endures all things" that God can permit, or human beings and devils
All my words and thoughts receive; Claim me, for thy service claim inflict. This is "the law of Christ, the perfect law, the law of liberty."
All I have, and all I am.
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 understanding. And it is absolutely necessary for preventing a thousand doubts and fears, even in those who do "walk in love."
Take my soul and body's powers; Take my memory, mind, and will; All my goods, and all my hours, All I know, and all I feel!
All I think, or speak, or do; Take my heart: but make it new!
Now, O God, thy own I am, . 8. But don't we all make mistakes,' even the best of us,
Now I give thee back thy own:
Freedom, friends, and health, and fame, against this law?
A. In one sense we do not, as long as all our character, Consecrate to thee alone; Thine I live, thrice happy I!
Happier still if thine I die. thoughts, words, and actions flow from love. But because we live in fallible human bodies, we will be subject to errors in judgment and action. For neither love nor the "anointing of the Holy One"* makes us infallible. Therefore, because we are subject to faulty thinking and understanding, we cannot avoid error in many things. These mistakes will frequently give rise to something wrong in our character, words, and actions. For example, we may wrongly judge a person's character and love less than is deserved. This mistake then leads us to speak or act in regard to that person
Father, Son, and Holy Ghost, One in Three, and Three in One, As by the celestial host Let thy will on earth be done:
Praise by all to thee be given, Glorious Lord of earth and heaven! in a way that is contrary to this law.
Collection, #418 . 9. Do we then not need Christ, even on this point?
The holiest of people still need Christ as their Prophet, > as "the light of the world."* He gives them light from moment to moment. All is darkness the instant he withdraws.
Christ as Prophet, Christ as King, Christ as Priest:
They still need Christ as their King, because God does not give them a supply of holiness. But unless they receive a supply every moment, nothing but unholiFor more on the offices of Christ, see sidebar on page 87. ness remains.
They still need Christ as their Priest, to make atonement for their holy things. Even perfect holiness is acceptable to God only through Jesus Christ.
Q. 10. May not, then, the very best of people adopt the dying Martyr's confession: "I am in myself nothing but sin, darkness, hell. But you are my light, my holiness, my heaven"?
A. Not exactly. But the best of people may say, "You are my light, my holiness, my heaven. Through my union with you, I am full of light, of holiness, and happiness.
But if I were left to myself, I would be nothing but sin, darkness, hell."
The best of people need Christ as their Priest, their Atonement, and their Advocate with the Father. They need Christ not only because the continuance of their every blessing depends on his death and intercession, but because of their falling short of the law of love. This is true for every living person. Those of you who feel all love compare yourselves with the preceding description.
Weigh yourselves in this balance and see if you are not lacking in many areas.
O God, what offering shall I give Q. 11. But if all this is consistent with Christian perfection and To thee, the Lord of earth and skies?
My spirit, soul, and flesh receive, "sin is the transgression of the law,"® then that perfection is not freedom from sin, because those who are perfect break the very law they are under. Besides, they need the atonement of Christ. He is the atonement of nothing but sin.
Therefore, is the term sinless perfection appropriate?
A. It is not worth arguing. But let us look at how the peoA holy, living sacrifice!
Small as it is, 'tis all my store— More shouldst thou have, if I had more.
Now then, my God, thou hast my soul: ple in question need the atonement of Christ. They do not need him to reconcile them to God again, for they
No longer mine, but thine I am; Guard thou thy own, possess it whole! are reconciled. They do not need him to restore the Cheer it with hope, with love inflame!
Thou hast my spirit; there display Thy glory to the perfect day. favor of God, but to continue it. He does not obtain pardon for them anew, but "always lives to make intercession for them"; and "by a single offering he has perfected for all time those who are sanctified"
Thou hast my flesh, thy hallowed (Hebrews 7:25; 10:14, NRSV). shrine, Devoted solely to thy will; Here let thy light for ever shine; For failing to properly consider this, some deny that they need the atonement of Christ. Indeed, very few. I do not remember finding five of them in England. Of the two (atonement or perfection), I would first give up perfection, but we need not give up either one or the other.
The perfection I advocate, "Love rejoicing evermore, praying without ceasing, and in everything giving thanks,"' is very consistent with the atonement of Christ. If any advocate a perfection that is not consistent with the atonement of Christ, they must look carefully
This house still let thy presence fill; O source of life, live, dwell, and move In me, till all my life be love.
O never in these veils of shame (Sad fruits of sin) my glorying be; Clothe with salvation, through thy name, My soul, and let me put on thee!
Be living faith my costly dress, And my best robe thy righteousness. at what they advocate.
Q. 12. Does then Christian perfection imply anything more than sincerity?
A. Not if you mean by that word love filling the heart, Collection, #419, stanzas 1-4 expelling pride, anger, desire, and self-will; rejoicing always; praying without ceasing; and in everything giving thanks. But I suspect few use sincerity in this sense. Therefore, I think the old word is best.
A person may be sincere who has all natural dispositions (tempers), pride, anger, lust, self-will. But one is not perfect until the heart is cleansed from these and all its other corruption.
To make this point a little more clear: I know many that love God with all their heart. God is their one desire, their one delight, and they are continually happy in God. They love their neighbor as themselves. They feel as sincere, fervent, and constant a desire for the happiness of everyone, good or bad, friend or enemy, as for their own happiness.
They "rejoice always, pray without ceasing, and in everything give thanks."* Their souls are continually streaming up to God in holy joy, prayer, and praise. This is a point of fact, and this is plain, sound, scriptural experience.
But even these souls live in a shattered body. They are so oppressed by its brokenness that they cannot always act as they would like, by thinking, speaking, and acting correctly.
Because they lack better bodily organs, they must at times think, speak, or act wrong. Indeed, they do this not through a defect of love but through a defect of knowledge. While this is the case, they fulfil the law of love in spite of that defect and its consequences.
Yet because, even in this case, there is not a full conformity to the perfect law, the most perfect do for this very reason need the blood of atonement and may properly say for themselves, as well as for their brothers and sisters, "Forgive us our trespasses."'
Q. 13. But if Christ has put an end to that law, why is atonement needed for breaking it?
A. Look at the reason he has put an end to it, and the diffiSend down thy likeness from above, culty vanishes. If it were not for the enduring merit of his death and his constant intercession for us, that law would
And let this my adorning be; Clothe me with wisdom, patience, love, still condemn us. Therefore, we still need atonement for With lowliness and purity, Than gold and pearls more precious far, And brighter than the morning star. every transgression.
Q. 14. But can one who is saved from sin be tempted?
. Yes, for Christ was tempted.
Lord, arm me with thy Spirit's might, Since I am called by thy great name; © 15. However, what you call temptation I call the corruption
In thee let all my thoughts unite, of my heart. How will you distinguish one from the other?
Of all my works be thou the aim; Thy love attend me all my days, And my sole business be thy praise.
. In some cases it is impossible to distinguish without the > direct witness of the Spirit. But in general one may distinguish in this manner:
Collection, #419, canaas 5-6 e If someone commends me, here is a temptation to pride. But instantly my soul is humbled before God, and I feel no pride. I am as sure of this as I am that pride is not humility. e If a man strikes me, here is a temptation to anger. But my heart overflows with love, and I feel no anger at all.
I can be as sure of this as I am that love and anger are not the same.
If a woman solicits me, here is a temptation to lust. But in that instant I shrink back and feel no desire or lust at
all. I can be as sure of this as I am that my hand is cold or hot.
This is how it is if | am tempted by a present object. It witness of the Spirit: the assuris just the same if, when it is absent, the devil recalls a commendation, an injury, or a woman to my mind. In that instant the soul repels the temptation and remains ance of salvation given when one accepts the grace of God in Jesus Christ and trusts in him and only him filled with pure love. as Savior and Lord. Wesley experienced such a witness at Aldersgate
And the difference is even more clear when I compare my present state with my past, in which I felt temptation and corruption too.
Street, London, on May 24, 1738.
. 16. But how do you know that you are sanctified and fruit of the Spirit: love, joy, peace, patience, kindness, generosity, saved from your inbred corruption?
A. I can know it in the same way that I know I am justified. faithfulness, gentleness, and self- "By this we know that we abide in him and he in us, because he has given us of his Spirit."'° control (Galatians 5:22-23) We know it first by the witness and then by the fruit of the Spirit. When we were justified, the Spirit bore witness with our spirit that our sins were forgiven. In the same way, when we were sanctified the Spirit bore witness that our sins were taken away. Indeed, the witness of sanctification is not always clear at first (as neither is that of relative change: Justifying grace restores a person to right relationship with God. Sins are forgiven.
The gift of faith is given and received. Forgiveness, repentance, and faith are the beginnings of the new, right relationship with God.
Grace enables the person to turn away from sin and toward God.
Justifying grace brings us face-tojustification). Neither is it always the same later as it is at first. But like that of justification, it is sometimes stronger and sometimes fainter. Likewise, it is sometimes withdrawn. Yet in general, the latter testimony of the Spirit is both as clear and as steady as the earlier. face with God, much like a flower follows the sun across the sky on a . 17. Because sanctification is a real change and not, like justification, only a relative change, why is this witness of the Spirit needed? clear day. (See Romans 3:21-26.) The Is the new birth only a relative change? Is it not a real change? Therefore, if we need no witness of our sanctification because it is a real change, then for the same real change: Justification (relative change) is the beginning of sanctifireason we should need no witness that we are born of, or cation, or perfection in love (real change). Paul describes this change are the children of, God. in 2 Corinthians 5:17: "So if anyone . 18. But doesn't sanctification shine by its own light? is in Christ, there is a new creation: everything old has passed away; see, everything has become new!" Imag- . And doesn't the new birth do the same? Sometimes it does,
and so does sanctification. At other times it does not. In the hour of temptation Satan clouds the work of God and ine what happens to a caterpillar encased in its cocoon. The caterpilinjects various doubts and ideas, especially in those who have either very weak or very strong understandings. At lar experiences a real change. It emerges from the cocoon as a butsuch times there is absolute need of that witness, without which the work of sanctification not only could not be discerned but could no longer continue. If it were not for this, terfly, an entirely new creation that leads an entirely new way of life.
God's grace works through faith in the soul could not then abide in the love of God, much less
"rejoice always" and "give thanks in everything.""' In and with us to bring about such a these circumstances, therefore, a direct testimony that we real change (Ephesians 2:8). are sanctified is necessary in the highest degree.
(See also Ephesians 4:14-16; Someone may say, "But I have no witness that I am saved from sin. And yet I have no doubt of it." To which Philippians 2:12-13; 1 John 4:17-21.) I respond, "Very well. As long as you have no doubt, it
is enough. But when the doubt comes, you will need that witness." lowest sense, highest sense:
Christians in the lowest sense are Q. 19. But what Scripture makes mention of any such thing those who have professed faith in or gives any reason to expect it?
Christ but who have not surrenA. That Scripture, "Now we have received not the spirit of dered their will to him. Christians the world, but the Spirit that is from God, so that we may in the highest sense are those who understand the gifts bestowed on us by God" (1 Corinthihave surrendered the will. They ans 2:12, NRSV). have experienced the relational Now certainly sanctification is one of "the gifts change of justification and the real bestowed on us by God." No possible reason can be change of sanctification. given why this should be omitted when the apostle says,
See Sermon 14, "The Repentance of Believers," and Sermon 40, "We have received ..
. the Spirit" for this very purpose, "that we may understand the gifts" thus "bestowed on [or freely given] us."
"Christian Perfection," in The Works of John Wesley.
Is not the same thing implied in that well-known Scripture, "It is that very Spirit bearing witness with our spirit that we are children of God" (Romans 8:16)? Does the Spirit witness this only to those who are children of God in the lowest sense? No, but to those also who are such in the highest sense. And does he not witness, that they are
Jesus, all-atoning Lamb, such in the highest sense? What reason do we have to Thine, and only thine I am; doubt it?
Take my body, spirit, soul, What if a man were to affirm (as indeed many do) that Only thou possess the whole! this witness belongs only to the highest class of ChrisThou my one thing needful be; tians? Would you not answer, "The apostle makes no Let me ever cleave to thee; restriction. Therefore, without a doubt it belongs to all
Let me choose the better part; the children of God"? And will the same answer not hold
Let me give thee all my heart. if any affirm that it belongs only to the lowest class?
Consider likewise 1 John 5:19: "We know that we are Fairer than the sons of men, God's children." How? "By the Spirit that God has given
Do not let me turn again, us." Even, "Hereby we know that God abides in us."
Leave the fountain-head of bliss, What reason do we have, either from Scripture or reason,
Stoop to creature-happiness. to exclude the witness or the fruit of the Spirit from being intended here? By this then also "we know that we are
Whom have I on earth below?
Thee, and only Thee, I know.
Whom have I in heaven but thee?
Thou art all in all to me.
God's children," and in what sense we are so. We know in the same way, whether we are infants, youths, or adults.
Not that I affirm that all youth, or even adults, have this testimony every moment. There may be breaks in the All my treasure is above; direct testimony that they are thus born of God. But those
All my riches is thy love. breaks are fewer and shorter as they grow up in Christ.
Who the worth of love can tell?
Some have the testimony of both their justification and Infinite, unsearchable! their sanctification without any break at all. This, I presume, more might have if they walked humbly and closely
Thou, O love, my portion art. with God.
Lord, thou know'st my simple heart:
Other comforts I despise— Q. 20. Won't some of them have a testimony from the Spirit
Love be all my paradise. that they will not finally fall from God?
A. They may. This belief, that neither life nor death shall sepNothing else can I require;
Love fills up my whole desire. arate them from God," far from being harmful, may in some circumstances be extremely useful. These, therefore, we should in no way discourage, but earnestly encourage them to "hold the beginning of their confidence steadfast
Collection, #422 All thy other gifts remove, Still thou giv'st me all in love. to the end."
Q. 21. But do any have a testimony from the Spirit that they shall never sin?
. We do not know what God may give to some particular people. But we do not find any general condition described in Scripture from which a person cannot be drawn back to sin. If there were any condition in which this was impossible, it would be that of these who are sanctified, who are "adults in Christ," who "rejoice always, pray without ceasing, give thanks in all circumstances." But it is not impossible for even these to draw back. Those who are sanctified may yet fall and perish
(Hebrews 10:29). Even adults in Christ need the warning:
"Do not love the world or the things in the world"
(1 John 2:15, NRSV). Those who rejoice, pray, and give thanks without ceasing may, nevertheless, "quench the Spirit" (1 Thessalonians 5:16-19). Indeed, even those who are "sealed for the day of redemption" may yet "grieve the Holy Spirit of God" (Ephesians 4:30).
Therefore, although God may give such a witness to some particular persons, it is not to be expected by Christians in general. We believe this because there is no Scripture upon which to base such an expectation.
. 22. By what fruit of the Spirit may we "know that we are God's children," even in the highest sense?
. By love, joy, peace, always abiding within. By invariable endurance, patience, obedience. By gentleness triumphing over all provocation. By goodness, kindness, sweetness, tenderness of spirit. By fidelity, simplicity, godly sincerity. By meekness, calmness, a well-balanced spirit. By temperance, not only in food and sleep, but in all things natural and spiritual.
Jesu, my truth, my way, My sure, unerring light, On thee my feeble steps I stay, . 23. But what's the big deal about this? Don't we have all
Which thou wilt guide aright. this when we are justified?
My wisdom and my guide, My counsellor thou art; O never let me leave thy side, . What! Total resignation to the will of God without any mixture of self-will? Gentleness without any touch of anger, even at the moment we are provoked? Love for God without the least love for the world, but in and for God, excluding all pride? Love for humankind, excluding all
Or from thy paths depart!
Collection, #424, stanzas 1-2 envy, jealousy, and rash judging? Meekness, keeping the whole soul perfectly calm? And moderation in all things?
You may deny that any ever lived up to this. But do not say all who are justified do.
. 24. But some who are newly justified do possess these fruits. What then will you say to these?
. If they really do, I will say they are sanctified, saved from sin in that moment, and that they need never lose what
God has given or feel sin any more.
But certainly this is an exceptional case. It is outside the norm of those that are justified. They feel in themselves more or less pride, anger, self-will, and a heart inclined to backsliding. And until they have gradually subdued these, they are not fully renewed in love.
Q. 25. But is not this the case of all that are justified? Do they I lift my eyes to thee, Thou gracious, bleeding Lamb; That I may now enlightened be, not gradually die to sin and grow in grace until at, or perhaps a little before, death God perfects them in love?
. I believe this is the case of most, but not all. God usually And never put to shame. ~ ee gives a considerable time for people to receive light, to grow in grace, to do and suffer God's will before they are
Never will I remove Out of thy hands my cause, But rest in thy redeeming lo'
And hang upon thy cross. either justified or sanctified. But God does not always adhere to this. Sometimes God "cuts short God's work."
God does the work of many years in a few weeks, or perhaps in a week, a day, an hour. God justifies or sanctiCollection, #42 fies both those who have done or suffered nothing and those who have not had time for a gradual growth either in light or grace. And, "Am I [God] not allowed to do what I choose with what belongs to me? Or are you envious because I am generous?"''
Let's review some facts that do not need to be affirmed over and over and proved by forty passages of Scripture:
Most people are perfected in love at death. e There is a gradual work of God in the soul.
It is a long time, even many years, before sin is destroyed.
All this we know. But we also know that God may, with human cooperation, "cut short God's work" in whatever degree God pleases and complete the usual work of many years in a moment. God does so in many instances, and yet there is a gradual work both before and after that moment. Accordingly, without any contradiction, one may affirm that the work is gradual, and another may affirm that it is instantaneous.
. 26. When he writes about being "sealed by the Spirit," does Saint Paul mean anything more than being "renewed in love"?
. Perhaps in one place, namely 2 Corinthians 1:22, he does not mean that much. But in Ephesians 1:13 he seems to include both the fruit and the witness in a higher degree than we experience even when we are first "renewed in 2 Corinthians 1:21-22:
"But it is God who establishes us with you in Christ and has anointed love." God "seals us with the Spirit of promise"'® by giving us "the full assurance of hope."" This is such a confidence of receiving all the promises of God that it excludes the possibility of doubting. With that Holy us, by putting his seal on us and giving us his Spirit in our hearts as a first installment" (NRSV).
Spirit, by universal holiness, the whole image of God is stamped on our hearts.
Ephesians 1:13:
"In him you also, when you had heard the word of truth, the gospel of your salvation, and had believed . 27. But how can those who are sealed in this way "grieve the Holy Spirit of God"? in him, were marked with the . Saint Paul tells you very particularly, seal of the promised Holy ¢ by conversation that is not beneficial, edifying, or likely
Spirit" (NRSV). to minister grace to the hearers; ¢ by relapsing into bitterness or lack of kindness;
by wrath, lasting displeasure, or lack of tenderheartedness; e by anger, however soon it is over, and lack of instantly forgiving one another;
e by bluster or bawling, loud, harsh, rough speaking; .
by evil-speaking, whispering, gossiping, needlessly mentioning the fault of an absent person, even in a soft manner.
Teach me the happy art In all things to depend On thee! O never, Lord, depart, . 28. What do you think of those in London who seem to have been recently "renewed in love"?
But love me to the end!
. There is something very peculiar in the experience of most of them. One would expect that a believer should first be
Still stir me up to strive With thee in strength divine; _And every moment, Lord, revive filled with love and then emptied of sin. However, these were emptied of sin first and then filled with love. Perhaps it pleased God to work in this way, to make God's work more plain and undeniable and to distinguish it more
This fainting soul of mine. clearly from that overflowing love that is often felt even
Collection, #424, stanzas 5-6 in a justified state.
It seems likewise most consistent with the great promise: "You shall be clean from all your uncleannesses.
... A new heart I will give you, and a new spirit I will put within you" (Ezekiel 36:25, 26; NRSV).
But I do not think of all of these people in the same way. There is a wide difference between some of them and others. I think that most of them with whom I have spoken have much faith, love, joy, and peace. I believe that some of these are renewed in love and have the direct witness of it. They exhibit the fruit described above in all their words and actions. Now, let any one call this what he or she will. It is what I call perfection.
But some who have much love, peace, and joy do not yet have the direct witness. And others who think they have are, nevertheless, clearly lacking in the fruit. How many I will not say. Perhaps one in ten; perhaps more or fewer. But some are undeniably lacking in patience and Christian obedience. They do not see the hand of God in whatever occurs and cheerfully embrace it. They do not give thanks in everything and rejoice always. They are not happy, at least not always happy. For sometimes they complain. They say this or that is too hard!
Some are lacking in gentleness. They resist evil instead of turning the other cheek. They do not receive reproach or reproof with gentleness. Indeed, they are not able to bear opposition without the appearance, at least, of resentment. If they are reproved or contradicted, though mildly, they do not take it well. They behave with more distance and reserve than they did before. If they are reproved or contradicted harshly they answer it with harshness, with a loud voice, or an angry tone, or in a sharp and surly manPersist to save my soul
Throughout the fiery hour, Till 1 am every whit made whole, ner. They speak sharply or roughly when they reprove others and behave roughly to their inferiors.
And show forth all thy power.
Through fire and water bring Some are lacking in goodness. They are not kind, mild,
Into the wealthy place; And teach me the new song to sing, sweet, amiable, soft, and loving at all times in their spirit, in their words, in their look and attitude, in the whole tone of their behavior. They behave this way toward all, high and low, rich and poor, without respect to who it is,
When perfected in grace!
Collection, #424, stanzas 7-8
particularly to those who are different, to adversaries, and to those of their own household. They do not desire, consider, or seek by every means to make others near them happy. They can see that others are 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 lacking in fidelity. They exhibit a lazy regard for truth, simplicity, and godly sincerity. Their love is rarely without pretense. Something like deception is found in their mouth. To avoid roughness they lean to the other extreme.
They are smooth to excess so as seldom to avoid a degree of fawning, or of seeming to mean what they do not.
Some are lacking in meekness, quietness of spirit, composure, evenness of temper. They are up and down, sometimes high, sometimes low. Their mind is not well balanced. Their emotions are not in due proportion—they have too much of one, too little of another, or they are not properly balanced together. Consequently, there is often a clash. Their soul is out of tune and cannot make the true harmony.
Some are lacking in temperance. e They do not regularly eat the kinds and quantities of food that they know, or should know, would most contribute to good health and stamina. e Or they are not temperate in sleep. They don't rigorously follow a pattern that is best for body and mind.
Otherwise they would regularly go to bed and rise early at the same times each day. e Or they eat their supper late in the evening. This is good for neither body nor soul.
Or they neither fast nor abstain. e Or they prefer preaching, reading, or conversation that crucifixion of the heart: complete surrender of the heart to God; following Jesus in his admonition to "deny themselves and take up their cross daily and follow me. For those who want to gives them temporary joy and comfort rather than that which brings godly sorrow" or instruction in righteousness. Such joy is not sanctified. It does not lead to, and end in, the crucifixion of the heart. Such faith does not center in God, but rather in itself.
So far all is plain. I believe that you have faith, love, save their life will lose it, and those who lose their life for my sake will save it" (Luke
9:23-24, NRSV).
joy, and peace. Yet you who are particularly concerned know for yourself that you each are lacking in one or more of the aspects mentioned above. You are lacking either in patience, gentleness, goodness, fidelity, meekness, or moderation. Let us not then, on either hand, fight about words. In this we clearly agree.
You do not have what I call perfection. If others will call it so, they may. However, hold on to what you have, and earnestly pray for what you have not.
. 29. Can those who are perfect grow in grace?
O . Certainly they can, not only in this life but the life to come.