Without' (or separate from) 'me ye can do nothing.'
"In every state we need Christ in the following 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 like that of a tree, which flourishes by the sap derived from its own root, but, as was said before, like that of a branch which, united to the vine, bears fruit; but, severed from it, is dried up and withered. (4.) All our blessings, temporal, spiritual, and eternal, depend on his intercession for us, which is one branch of his priestly office, 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 short-comings, (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 consequently need an atonement. Yet that they are not properly sins, we apprehend may appear from the words of St. Paul, 'He that loveth, hath fulfilled the law; for love is the fulfilling of the law.' (Rom. 13:10.) Now, mistakes, and whatever infirmities necessarily flow from the corruptible state of the body, are noway contrary to love; nor therefore, in the Scripture sense, sin.
"To explain myself a little farther on this head: (1.) Not only sin, properly so called, (that is, a voluntary transgression of a known law,) but sin, improperly so called, (that is, an involuntary transgression of a divine law, known or unknown,) needs the atoning blood. (2.)
I believe there is no such perfection in this life as excludes these involuntary transgressions which I apprehend to be naturally consequent on the ignorance and mistakes inseparable from mortality. (3.) Therefore sinless perfection is a phrase I never use, lest I should seem to contradict myself. (4.) I believe, a person filled with the love of God is still liable to these involuntary transgressions. (5.) Such transgressions you may call sins, if you please: I do not, for the reasons above-mentioned.
"Q. What 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 infinite justice without a Mediator. This must argue either the deepest ignorance, or the highest arrogance and presumption.
Sections 15-21 "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 consistent with perfection, few would confine the idea to those defects concerning which only the assertion could be true.
"Q. But how can a liableness to mistake consist with perfect love? Is not a person who is perfected in love every moment under its influence? And can any mistake flow from pure love?
"A. I answer, (1.) Many mistakes may consist with pure love; (2.) Some may accidentally flow from it: I mean, love itself may incline us to mistake. The pure love of our neighbour, springing 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 then is a manifest mistake, accidentally flowing from pure love.
"Q. How shall we avoid setting 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 ourselves. It is love governing the heart 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?
"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 afterwards he might; and then it would be advisable, not to speak of it to them that know not God; (it is most likely, it would only provoke them to contradict and blaspheme;) nor to others, without some particular reason, without some good in view. And then he should have especial care to avoid all appearance of boasting; to 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 ensue, 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 silent. 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 monument 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 encouraging others to follow after the same blessing. His will is, 'that many shall see it' and rejoice, 'and put their trust in the Lord.' Nor Sections 15-21 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 higher salvation. This places that salvation full in their view, and increases their hunger and thirst after it; an advantage which must have been entirely lost, had the person so saved buried himself in silence.
"Q. But is there no way to prevent these crosses which usually fall on those who speak of being thus saved?
"A. It seems they cannot be prevented altogether, 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 reasonable 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 those would be sufficient proofs to any reasonable man, and such as would leave little room to doubt either the truth or depth of the work: (1.) If we had clear evidence of his exemplary behaviour for some time before this 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 lie; (2.) He testifies before God, '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 that I am justified.' 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 perfect.
"Q. But is it not a proof, if he is surprised or fluttered by a noise, a fall, or some sudden danger?
Sections 15-21 "A. It is not; for one may start, tremble, change colour, or be otherwise 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 exceeding sorrowful, may be perplexed and pressed down by heaviness and 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 God 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 one who has a pure heart prefer pleasing to unpleasing food; or use any pleasure of sense which is not strictly necessary? If so, how do they differ from others?
"A. The difference between these and others in taking pleasant food is, (1.) They need none of these things to make them happy; for they have a spring of happiness within. They see and love God. Hence they rejoice evermore, and in everything 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 single eye to God, who giveth US all things richly to enjoy: On 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. Therefore, 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 being able to do all things without hurry or carefulness, without any distraction of spirit.
"Q. But if two perfect Christians had children, how could they be born in sin, since there was none in the parents?
"A. It is a possible, but not a probable, case; I doubt whether it ever was or ever will be.
But waving this, I answer, Sin is entailed upon me, not by immediate generation, but by my first parent. 'In Adam all died; by the disobedience of one, all men were made sinners;' all men, without exception, who were in his loins when he ate the forbidden fruit.
"We have a remarkable illustration of this in gardening: Grafts on a crab-stock bear excellent fruit; but sow the kernels of this fruit, and what will be the event? They produce as mere crabs as ever were eaten.
"Q. But what does the perfect one do more than others? more than the common believers?
"A. Perhaps nothing; so may the providence of God have hedged him in by outward circumstances. Perhaps not so much; though he desires and longs to spend and be spent for God; at least, not externally: He neither speaks so many words, nor does 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 14:12.) But what then? This is no proof that he has not more
Sections 15-21 grace; and by this God measures the outward work. Hear ye Him: 'Verily, I say unto you, this poor widow has cast in more than them all.' Verily, this poor man, with his few broken words, hath spoken more than them all. Verily, this poor woman, that hath given a cup of cold water, hath done more than them all. O cease to 'judge according to appearance,' and learn to 'judge righteous judgment!'
"Q. But is not this a proof against him,—I feel no power either in his words 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 of some unrepented sin lying upon the conscience. (3.) Prejudice toward him of any kind. (4.)
Your not believing that state to be attainable wherein he professes to be. (5.) Unreadiness to think or own he has attained it. (6.) Overvaluing or idolizing him. (7.) Overvaluing yourself and your own judgment. If any of these is the case, what wonder is it that you feel no power in anything he says? But do not others feel it? 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 build any argument thereon; and even then your argument 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. Scripture perfection is, pure love filling the heart, and governing all the words and actions. If your idea includes anything more or anything 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; and then readily deny any one to be such, who does not answer that imaginary idea.
"The more care should we take to keep the simple, scriptural account continually in our eye. Pure love reigning alone in the heart and life,—this is the whole of scriptural perfection.
"Q. When may a person judge himself to have attained this?
"A. When, after having been fully convinced of inbred sin, by a far deeper and clearer conviction than that he experienced before justification, and after having experienced a gradual mortification of it, he experiences a total death to sin, and an entire renewal in the love and image of God, so as to rejoice evermore, to pray without ceasing, and in everything to give thanks. Not that 'to feel all love and no sin' is a sufficient proof. Several have experienced this for a time, before their souls were fully renewed. None therefore 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.
Sections 15-21 "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 by part of them, or by 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 be none in the world. If a man be deeply and fully convinced, after justification, of inbred sin; if he then experience a gradual mortification of sin, and afterwards an entire renewal in the image of God; if to this change, immensely greater than that wrought when he was justified, be added a clear, direct witness of the renewal; I judge it as impossible this man should be deceived herein, as that God should lie. And if one whom I know to be a man of veracity testify these things to me, I ought not, without some sufficient reason, to reject his testimony.
"Q. Is this death to sin, and renewal in love, gradual or instantaneous?
"A. A man may he dying for some time; yet he does not, properly speaking, die, till the instant the soul is separated from the body; and in that instant he lives the life of eternity.
In like manner, he may be dying to sin for some time; yet he is not dead to sin, till 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 greater 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 stills grows in grace, in the knowledge of Christ, in the love and image of God; and will do so, not only till death, but to all eternity.
"Q. How are we to wait for this change?
"A. Not in careless indifference, or indolent inactivity; but in vigorous, universal obedience, in a zealous keeping of all the commandments, in watchfulness and painfulness, in denying ourselves, and taking up our cross daily; as well as in earnest prayer and fasting and a close attendance on all the ordinances of God. And if any man dream of attaining it any other way, (yea, or of keeping it when it is attained, when he has received it even in the largest measure,) he deceive his own soul. It is true, we receive 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 inquire, 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 as to-morrow. Make haste, man, make haste! Let
Thy soul break out in strong desire Sections 15-21 The perfect bliss to prove; Thy longing heart be all on fire To be dissolved in love!
"Q. But may we not continue in peace and joy till we are perfected in love?
"A. Certainly we may; for the kingdom 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 us. It is good for us to have a piercing sense of this, and a vehement desire to he delivered from it. But this should only incite us the more zealously to fly every moment to our strong Helper, the more earnestly to 'press forward to the mark, 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 should we treat those who think they have attained?
"A. Examine them candidly, and exhort them to pray fervently, that God would show them all that is in their hearts. The most earnest exhortations 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 us examine him with despitefulness and torture, that we may know his meekness and prove his patience.' If they are faithful to the grace given, they are in no danger of perishing thereby; no, not if they remain in that mistake 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, it may destroy their souls. This is nothing impossible, no, nor improbable. It may so enrage or so discourage them, that they will sink and rise no more. If they are not mistaken, it may grieve those whom God has not grieved, and 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 unkindly or contemptuously to them is doing no little despite to the Spirit of grace. Hereby, likewise, we feed and increase in ourselves evil surmising, and many wrong tempers. To instance only in one: What self-sufficiency is this, to set ourselves up for inquisitors-general, for peremptory judges in these deep things of God! Are we qualified for the office? Can we pronounce, in all cases, how far infirmity reaches? what may, and what may not, be resolved into it? what may in all circumstances, and what may not, consist with perfect love? Can we precisely determine, how it will influence the look, the gesture, the tone of voice? If we can, doubtless we are 'the men, and wisdom shall die with us.'
"Q. But if they are displeased at our not believing them, is not this a full proof against them?
Sections 15-21 "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 deprive ourselves of the advantage we might have received from it. And we may easily mistake this grief for anger, as the outward expressions of both are much alike.
"Q. But is it not well to find out those who fancy they have attained when they have not?
"A. It is well to do it by mild, loving examination. 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 hoped. He is weighed ill the balance, and found wanting! And is this matter of joy? 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. It is a mistake which generally argues great grace, an 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 continually. And I will rejoice, if sin is suspended till it is totally destroyed.
"Q. Is there no danger then in a 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 comes 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;' and, for God's sake, let him continue in that love as long as he can. Meantime, you may do well to warn him of the danger that will be, if his love grow cold and sin revive; 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 have attained it yet? What, if all who think so are deceived?
"A. Convince me of this, and I will preach it no more. But understand me right: I do not build any doctrine on this or that person. This or any other man may be deceived, and I am not moved. But, if there are none made perfect yet, God has not sent me to preach 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.
Sections 15-21 "'O, but several persons have died in that peace.' Perhaps so; but I want living witnesses.
I cannot indeed be infallibly certain that this or that person is a witness; but if I were certain there are none such, I must have done with this doctrine.
"'You misunderstand me. I 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 quickened 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 have attained it or no, seeing so many scriptures witness for it?
"A. If I were convinced that none in England had attained what has been so clearly and strongly preached by such a number of Preachers, in so many places, and for so long a time,
I should be clearly convinced that we had all mistaken the meaning of those scriptures; and therefore, for the time to come, I too must teach that 'sin will remain till death.'"
20. In the year 1762, there was a great increase of the work of God in London. Many, who had hitherto cared for none of these things, were deeply convinced of their lost estate; many found redemption in the blood of Christ; not a few backsliders were healed; and a considerable number of persons believed that God had saved them from all sin. Easily foreseeing that Satan would be endeavouring to sow tares among the wheat, I took much pains to apprize them of the danger, particularly with regard to pride and enthusiasm. And while I stayed in town, I had reason to hope they continued both humble and sober-minded.
But almost as soon as I was gone enthusiasm broke in. Two or three began to take their own imaginations for impressions from God, and thence to suppose that they should never die; and these, labouring to bring others into the same opinion, occasioned much noise and confusion. Soon after, the same persons, with a few more, ran into other extravagances; fancying they could not be tempted; that they should feel no more pain; and that they had the gift of prophecy, and of discerning of spirits. At my return to London, in autumn, some of them stood reproved; but others were got above instruction. Meantime, a flood of reproach came upon me almost from every quarter; from themselves, because I was checking them on all occasions; and from others, because, they said, I did not check them. However, the hand of the Lord was not stayed, but more and more sinners were convinced; while some were almost daily converted to God, and others enabled to love him with all their heart.
21. About this time, a friend at some distance from London wrote to me as follows:— "Be not over alarmed that Satan sows tares among the wheat of Christ. It ever has been so, especially on any remarkable outpouring of his Spirit; and ever will be so, till he is chained
Sections 15-21 up for a thousand years. Till then he will always ape, and endeavour to counteract, the work of the Spirit of Christ.
"One melancholy effect of this has been, that a world, who is always asleep in the arms of the evil one, has ridiculed every work of the Holy Spirit.
"But what can real Christians do? Why, if they would act worthy of themselves, they should, (1.) Pray that every deluded soul may be delivered; (2.) Endeavour to reclaim them in the spirit of meekness; and, Lastly, take the utmost care, both by prayer and watchfulness, that the delusion of others may not lessen their zeal in seeking after that universal holiness of soul, body, and spirit, 'without which no man shall see the Lord.'
"Indeed this complete new creature is mere madness to a mad world. But it is, notwithstanding, the will and wisdom of God. May we all seek after it!
"But some who maintain this doctrine in its full extent are too often guilty of limiting the Almighty. He dispenses his gifts just as he pleases; therefore, it is neither wise nor modest to affirm that a person must be a believer for any length of time before he is capable of receiving a high degree of the Spirit of holiness.
"God's usual method is one thing, but his sovereign pleasure is another. He has wise reasons both for hastening and retarding his work. Sometimes he comes suddenly and unexpected; sometimes, not till we have long looked for him.
"Indeed it has been my opinion for many years, that one great cause why men make so little improvement in the divine life is their own coldness, negligence, and unbelief. And yet I here speak of believers.
"May the Spirit of Christ give us a right judgment in all things, and 'fill us with all the fulness of God;' that so we may be 'perfect and entire, wanting nothing.'"
Sections 22-24 22. About the same time, five or six honest enthusiasts foretold the world was to end on the 28th of February. I immediately withstood them, by every possible means, both in public and private. I preached expressly upon the subject, both at West-Street and Spitalfields.
I warned the society, again and again, and spoke severally to as many as I could; and I saw the fruit of my labour. They made exceeding few converts: I believe scarce thirty in our whole society. Nevertheless, they made abundance of noise, gave huge occasion of offence to those who took care to improve to the uttermost every occasion against me, and greatly increased both the number and courage of those who opposed Christian perfection.
23. Some questions, now published by one of these, induced a plain man to write the following— "QUERIES, humbly proposed to those who deny perfection to be attainable in this life.
"(1.) Has there not been a larger measure of the Holy Spirit given under the Gospel, than under the Jewish dispensation? If not, in what sense was the Spirit not given before Christ was glorified? (John 7:39.) "(2.) Was that 'glory which followed the sufferings of Christ,' (1 Peter 1:11,) an external glory, or an internal, viz., the glory of holiness?
"(3.) Has God anywhere in Scripture commanded us more than he has promised to us?
"(4.) Are the promises of God respecting holiness to be fulfilled in this life, or only in the next?
"(5.) Is a Christian under any other laws than those which God promises to 'write in our hearts?' (Jer. 31:31,&c. Heb. 8:10.)
"(6.) In what sense is 'the righteousness of the law fulfilled in those who walk not after the flesh, but after the Spirit?' (Rom. 8:4.)
"(7.) Is it impossible for any one in this life to 'love God with all his heart, and mind, and soul, and strength?' And is the Christian under any law which is not fulfilled in this love?
"(8.) Does the soul's going out of the body effect its purification from indwelling sin?
"(9.) If so, is it not something else, not 'the blood of Christ which cleanseth' it 'from all sin?'
"(10.) If his blood cleanseth us from all sin, while the soul and body are united, is it not in this life?
"(11.) If when that union ceases, is it not in the next? And is not this too late?
"(12.) If in the article of death; what situation is the soul in, when it is neither in the body nor out of it?
"(13.) Has Christ anywhere taught us to pray for what he never designs to give?
"(14.) Has he not taught us to pray, 'Thy will be done on earth, as it is done in heaven?'
And is it not done perfectly in heaven?
Sections 22-24 "(15.) If so, has he not taught us to pray for perfection on earth? Does he not then design to give it?
"(16.) Did not St. Paul pray according to the will of God, when he prayed that the Thessalonians might be 'sanctified wholly, and preserved' (in this world, not the next, unless he was praying for the dead) 'blameless in body, soul, and spirit, unto the coming of Jesus
"(17.) Do you sincerely desire to be freed from indwelling sin in this life?
"(18.) If you do, did not God give you that desire?
"(19.) If so, did he not give it you to mock you, since it is impossible it should ever be fulfilled?
"(20.) If you have not sincerity enough even to desire it, are you not disputing about matters too high for you?
"(21.) Do you ever pray God to 'cleanse the thoughts of your heart, that' you 'may perfectly love him?'
"(22.) If you neither desire what you ask, nor believe it attainable, pray you not as a fool prayeth?
"God help thee to consider these questions calmly and impartially!"
24. In the latter end of this year, God called to himself that burning and shining light, Jane Cooper. As she was both a living and a dying witness of Christian perfection, it will not be at all foreign to the subject to add a short account of her death; with one of her own letters, containing a plain and artless relation of the manner wherein it pleased God to work that great change in her soul:— "May 2, 1761.
"I believe while memory remains in me, gratitude will continue. From the time you preached on Gal. 5:5, I saw clearly the true state of my soul. That sermon described my heart, and what it wanted to be; namely, truly happy. You read Mr. M—-'s letter, and it described the religion which I desired. From that time the prize appeared in view, and I was enabled to follow hard after it. I was kept watching unto prayer, sometimes in much distress, at other times in patient expectation of the blessing. For some days before you left London, my soul was stayed on a promise I had applied to me in prayer: 'The Lord whom ye seek shall suddenly come to his temple.' I believed he would, and that he would sit there as a refiner's fire. The Tuesday after you went, I thought I could not sleep, unless he fulfilled his word that night. I never knew as I did then the force of these words:
'Be still, and know that I am God.' I became nothing before Him, and enjoyed perfect calmness in my soul. I knew not whether he had destroyed my sin; but I desired to know, that I might praise Him. Yet I soon found the return of unbelief, and groaned, being burdened. On Wednesday I went to London, and sought the Lord without ceasing. I promised, if he would save me from sin, I would praise him. I could part with all things, so Sections 22-24 I might win Christ. But I found all these pleas to be nothing worth; and that if He saved me, it must be freely, for his own name's sake. On Thursday I was so much tempted, that I thought of destroying myself, or never conversing more with the people of God: And yet I had no doubt of his pardoning love; but,— 'Twas worse than death my God to love, And not my God alone. On Friday my distress was deepened. I endeavoured to pray, and could not. I went to Mrs. D., who prayed for me, and told me it was the death of nature. I opened the Bible, on, 'The fearful and unbelieving shall have their part in the lake which burneth with fire and brimstone.' I could not bear it. I opened again, on Mark 16:6, 7: 'Be not affrighted; ye seek Jesus of Nazareth. Go your way; tell his disciples he goeth before you into Galilee; there ye shall see him.' I was encouraged, and enabled to pray, believing I should see Jesus at home. I returned that night, and found Mrs. G. She prayed for me; and the Predestinarian had no plea, but, 'Lord, thou art no respecter of persons.' He proved he was not, by blessing me. I was in a moment enabled to lay hold on Jesus Christ, and found salvation by simple faith. He assured me, the Lord, the King, was in the midst of me, and that I should see evil no more. I now blessed Him who had visited and redeemed me, and was become my 'wisdom, righteousness, sanctification, and redemption.' I saw Jesus altogether lovely; and knew he was mine in all his offices. And, glory be to Him, He now reigns in my heart without a rival. I find no will but his. I feel no pride; nor any affection but what is placed on Him. I know it is by faith I stand; and that watching unto prayer must be the guard of faith. I am happy in God this moment, and I believe for the next. I have often read the chapter you mention, (1 Cor. 13.) and compared my heart and life with it. In so doing,
I feel my shortcomings, and the need I have of the atoning blood. Yet I dare not say, I do not feel a measure of the love there described, though I am not all I shall be. I desire to be lost in that 'love which passeth knowledge.' I see 'the just shall live by faith;' and unto me, who am less than the least of all saints, is this grace given. If I were an archangel, I should veil my face before him, and let silence speak his praise!"
The following account is given by one who was an eye and ear witness of what she relates:— "(1.) In the beginning of November, she seemed to have a foresight of what was coming upon her, and used frequently to sing these words: —
'When pain o'er this weak flesh prevails, With lamb-like patience arm my breast.' And when she sent to me, to let me know she was ill, she wrote in her note, 'I suffer the will of Jesus. All he sends is sweetened by His love. I am as happy as if I heard a voice say,— 'For me my elder brethren stay, And angels beckon me away, And Jesus bids me come!'
"(2.) Upon my telling her, 'I cannot choose life or death for you,' she said, 'I asked the Lord, that, if it was His will I might die first. And he told me, you should survive me, and that you should close my eyes.' When we perceived it was the small-pox, I said to her, 'My
Sections 22-24 dear, you will not be frighted if we tell you what is your distemper.' She said, 'I cannot be frighted at His will.'
"(3.) The distemper was so very heavy upon her; but so much the more was her faith strengthened. Tuesday, November 16, she said to me, 'I have been worshipping before the throne in a glorious manner; my soul was so let into God!' I said, 'Did the Lord give you any particular promise?' 'No,' replied she; 'it was all
That sacred awe that dares not move, And all the silent heaven of love.'
"(4.) On Thursday, upon my asking, 'What have you to say to me?' she said, 'Nay, nothing but what you know already: God is love.' I asked, 'Have you any particular promise?'
She replied, 'I do not seem to want any; I can live without. I shall die a lump of deformity, but shall meet you all-glorious: And, meantime, I shall still have fellowship with your spirit.'
"(5.) Mr. M. asked, what she thought the most excellent way to walk in, and what were its chief hinderances. She answered: 'The greatest hinderance is generally from the natural constitution. It was mine to be reserved, to be very quiet, to suffer much, and to say little.
Some may think one way more excellent, and some another: But the thing is to live in the will of God. For some months past, when I have been particularly devoted to this, I have felt such a guidance of his Spirit, and the unction which I have received from the Holy One has so taught me of all things, that I needed not any man should teach me, save as this anointing teacheth.'
"(6.) On Friday morning she said, 'I believe I shall die.' She then sat up in her bed and said, 'Lord, I bless thee, that thou art ever with me, and all thou hast is mine. Thy love is greater than my weakness, greater than my helplessness, greater than my unworthiness.
Lord, thou sayest to corruption, Thou art my sister! And glory be to thee, O Jesus, thou art my Brother. Let me comprehend, with all saints, the length, and breadth, and depth, and height of thy love! Bless these;' (some that were present;) 'let them be every moment exercised in all things as thou wouldest have them to be.'
"(7.) Some hours after, it seemed as if the agonies of death were just coming upon her; but her face was full of smiles of triumph, and she clapped her hands for joy. Mrs C. said,
'My dear, you are more than conqueror through the blood of the Lamb.' She answered: 'Yes, O yes, sweet Jesus! O death, where is thy sting?' She then lay as in a doze for some time.
Afterwards, she strove to speak, but could not: However, she testified her love, by shaking hands with all in the room.
"(8.) Mr. W. then came. She said, 'Sir, I did not know that I should live to see you. But I am glad the Lord has given me this opportunity, and likewise power to speak to you. I love you. You 'have always preached the strictest doctrine; and I loved to follow it. Do so still, whoever is pleased or displeased.' He asked, 'Do you now believe you are saved from sin?'
She said, 'Yes; I have had no doubt of it for many months. That I ever had, was, because I did not abide in the faith. I now feel I have kept the faith; and perfect love casteth out all
Sections 22-24 fear. As to you, the Lord promised me, your latter works should exceed your former, though I do not live to see it. I have been a great enthusiast, as they term it, these six months; but never lived so near the heart of Christ in my life. You, Sir, desire to comfort the hearts of hundreds by following that simplicity your soul loves.'
"(9.) To one who had received the love of God under her prayer, she said, 'I feel I have not followed a cunningly-devised fable; for I am as happy as I can live. Do you press on, and stop not short of the mark.' To Miss M—-s she said, 'Love Christ; he loves you. I believe I shall see you at the right hand of God: But as one star differs from another star in glory, so shall it be in the resurrection. I charge you, in the presence of God, meet me in that day allglorious within. Avoid all conformity to the world. You are robbed of many of your privileges.
I know I shall be found blameless. Do you labour to be found of him in peace, without spot.'
"(10.) Saturday morning, she prayed nearly as follows: 'I know, my Lord, my life is prolonged only to do thy will. And though I should never eat or drink more,' (she had not swallowed anything for near eight-and-twenty hours,) 'thy will be done.' I am willing to be kept so a twelvemonth:
Man liveth not by bread alone. I praise thee that there is not a shadow of complaining in our streets. In that sense we know not what sickness means. Indeed, Lord, 'neither life, nor death, nor things present, nor things to come, no, nor any creature, shall separate us from thy love one moment. Bless these, that there may be no lack in their souls. I believe there shall not. I pray in faith.'
"On Sunday and Monday she was light-headed, but sensible at times. It then plainly appeared, her heart was still in heaven. One said to her, 'Jesus is our mark.' She replied: 'I have but one mark; I am all spiritual.' Miss M. said to her, 'You dwell in God.' She answered:
'Altogether.' A person asked her: 'Do you love me?' She said, 'O, I love Christ; I love my Christ.' To another she said, 'I shall not long be here; Jesus is precious, very precious indeed.'
She said to Miss M., 'The Lord is very good; he keeps my soul above all.' For fifteen hours before she died, she was in strong convulsions: Her sufferings were extreme. One said, 'You are made perfect through sufferings.' She said, 'More and more so.' After lying quiet some time, she said, 'Lord, thou art strong!' Then pausing a considerable space, she uttered her last words, 'My Jesus is all in all to me: Glory be to him through time and eternity.' After this, she lay still for about half an hour, and then expired without a sigh or groan."
Section 25 25. The next year, the number of those who believed they were saved from sin still increasing, I judged it needful to publish, chiefly for their use, "Farther Thoughts on Christian
Perfection:"— "QUESTION 1. How is 'Christ the end of the law for righteousness to every one that believeth?' (Rom. 10:4.) "ANSWER. In order to understand this, you must understand what law is here spoken of; and this, I apprehend, is, (1.) The Mosaic law, the whole Mosaic dispensation; which St.
Paul continually speaks of as one, though containing three parts, the political, moral, and ceremonial. (2.) The Adamic law, that given to Adam in innocence, properly called 'the law of works.' This is in substance the same with the angelic law, being common to angels and men. It required that man should use, to the glory of God, all the powers with which he was created. Now, he was created free from any defect, either in his understanding or his affections. His body was then no clog 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 corruptible body pressed down the mind, and impaired its 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 well able so to do: 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 apprehend clearly, or judge truly. And where either the judgment or apprehension is wrong, it is impossible to reason justly. Therefore, it is as natural for a man to mistake as to breathe; and he can no more live without the one than without the other: Consequently, no man is able to perform the service which the Adamic law requires.
"And no man is obliged to perform it; God does not require it of any man: For Christ is the end of the Adamic, as well as the Mosaic, law. By his death, he hath 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. [I mean, it is not the condition either of present or future salvation.] "In the room of this, Christ hath established 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?
Section 25 "A. We are 'dead to the law, by the body of Christ' given for us; (Rom. 7:4) to the Adamic as well as 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.
9:21.) "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 Christ; both our Creator and our Redeemer require us to observe it.
"Q. 4. Is love the fulfilling of this law?
"A. Unquestionably it is. The whole law under which we now are, is fulfilled by love.
(Rom. 13:9, 10.) Faith working or animated by love is all that God now requires of man. He has substituted (not sincerity, but) love, in the room of angelic perfection.
"Q. 5. How is 'love the end of the commandment?' (1 Tim. 1:5.) "A. It is the end of every commandment of God. It is the point aimed at by the whole and every part of the Christian institution. The foundation is faith, purifying the heart; the end love, preserving a good conscience.
"Q. 6. What love is this?
"A. The loving the Lord our God with all our heart, mind, soul, and strength; and the loving our neighbour, every man, as ourselves, as our own souls.
"Q. 7. What are the fruits or properties 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 kind. 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 not rashly,' in a violent, headstrong manner, nor passes any rash or severe judgment: It 'doth not behave itself indecently,' is not rude, does not act out of character: 'Seeketh not her own' ease, pleasure, honour, or profit: 'Is not provoked,' expels all anger from the heart: 'Thinketh no evil,' casteth out all jealousy, suspiciousness, and readiness to believe evil: 'Rejoiceth not in iniquity,' yea, weeps at the sin or folly of its bitterest enemies: 'But rejoiceth in the truth,' in the holiness and happiness of every child of man. 'Love covereth all things,' speaks evil of no man, 'believeth all things' that tend to the advantage of another's character. It 'hopeth all things,' whatever may extenuate the faults which cannot be denied; and it 'endureth all things' which God can permit, or men and devils inflict. 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
Section 25 understanding. 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 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: Therefore, through unavoidable defect of understanding, 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 contrary to this law, in some or other of the preceding instances.
"Q. 9. Do we not then need Christ, even on this account?
"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 withdraws, all is darkness. 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, 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 men adopt the dying Martyr's confession: 'I am in myself nothing but sin, darkness, hell; but thou art my light, my holiness, my heaven?'
"A. Not exactly. But the best of men may say, 'Thou art my light, my holiness, my heaven. Through my union with thee, I am full of light, of holiness, and happiness. But if I were left to myself, I should be nothing but sin, darkness, hell.'
"But to proceed: The best of men need Christ as their Priest, their Atonement, their Advocate with the Father; not only as the continuance of their every blessing depends on his death and intercession, but on account of their coming short of the law of love. For every man living does so. You who feel all love, compare yourselves with the preceding description.
Weigh yourselves in this balance, and see if you are not wanting in many particulars.
"Q. 11. But if all this be consistent with Christian perfection, that perfection is not freedom from all sin; seeing sin is the transgression of the law:' And the perfect transgress the very law they are under. Besides, they need the atonement of Christ; and he is the atonement of nothing but sin. Is, then, the term sinless perfection, proper?
"A. It is not worth disputing about. But observe in what sense the persons in question need the atonement of Christ. They do not need him to reconcile them to God afresh; for they are reconciled. They do not need him to 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 hath perfected for ever them that are sanctified.' (Heb. 10:14.)
Section 25 "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 sooner give up perfection; but we need not give up either one or the other. The perfection I hold, 'Love rejoicing evermore, praying without ceasing, and in everything giving thanks,' is well consistent with it; if any hold a perfection which 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 word, love filling the heart, expelling pride, anger, desire, self-will; rejoicing evermore, praying without ceasing, and in everything giving thanks. But I doubt, few use sincerity in this sense. Therefore, I think the old word is best.
"A person may be sincere who has all his natural tempers, pride, anger, lust, self-will.
But he is not perfect till his 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 is their one desire, their one delight, and they are continually happy in him. They love their neighbour as themselves. They feel as sincere, fervent, constant a desire for the happiness of every man, good or bad, friend or enemy, as for their own. They rejoice evermore, 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 dwell in a shattered body, and are so pressed down thereby, that they cannot always exert themselves as they would, by thinking, speaking, and acting precisely right. For want of better bodily organs, they must times think, speak, or act wrong; not indeed through a defect of love, but through a defect of knowledge. And while this is the case, notwithstanding that defect, and its consequences, they fulfil the law of love.
"Yet as, even in this case, there is not a full conformity to the perfect law, so the most perfect do, on this very account, need the blood of atonement, and may properly for themselves, as well as for their brethren, say, 'Forgive us our trespasses.'
"Q. 13. But if Christ has put an end to that law, what need of any atonement for their transgressing it?
"A. Observe in what sense he has put an end to it, and the difficulty vanishes. Were it not for the abiding merit of his death, and his continual intercession for us, that law would condemn us still. These, therefore, we still need for every transgression of it.
"Q. 14. But can one that is saved from sin be tempted?
"A. Yes; for Christ was tempted.
"Q. 15. However, what you call temptation, I call the corruption of my heart. And how will you distinguish one from the other?
"A. In some cases it is impossible to distinguish, without the direct witness of the Spirit.
But in general one may distinguish thus:— Section 25 "One commends me. Here is a temptation to pride. But instantly my soul is humbled before God. And I feel no pride; of which I am as sure, as that pride is not humility.
"A man strikes me. Here is a temptation to anger. But my heart overflows with love.
And I feel no anger at all; of which I can be as sure, as that love and anger are not the same.
"A woman solicits me. Here is a temptation to lust. But in the instant I shrink back.
And I feel no desire or lust at all; of which I can be as sure, as that my hand is cold or hot.
"Thus it is, if I am tempted by a present object; and it is just the same, if; when it is absent, the devil recalls a commendation, an injury, or a woman, to my mind. In the instant the soul repels the temptation, and remains filled with pure love.
"And the difference is still plainer, when I compare my present state with my past, wherein I felt temptation and corruption too.
"Q. 16. But how do you know, that you are sanctified, saved from your inbred corruption?
"A. I can know it no otherwise than I know that I am justified. 'Hereby know we that we are of God,' in either sense, 'by the Spirit that he hath given us.'
"We know it by the witness and by the fruit of the Spirit. And, First, by the witness. As, when we were justified, the Spirit bore witness with our spirit, that our sins were forgiven; so, when we were sanctified, he bore witness, that they were taken away. Indeed, the witness of sanctification is not always clear at first; (as neither is that of justification;) neither is it afterward always the same, but, like that of justification, sometimes stronger and sometimes fainter. Yea, and sometimes it is withdrawn. Yet, in general, the latter testimony of the Spirit is both as clear and as steady as the former.
"Q. 17. But what need is there of it, seeing sanctification is a real change, not a relative only, like justification?
"A. But is the new birth a relative change only? Is not this a real change? Therefore, if we need no witness of our sanctification, because it is a real change, for the same reason we should need none, that we are born of or are the children of God.
"Q. 18. But does not sanctification shine by its own light?
"A. And does not the new birth too? Sometimes it does; and so does sanctification; at others it does not. In the hour of temptation Satan clouds the work of God, and injects various doubts and reasonings, especially in those who have either very weak or very strong understandings. At such times there is absolute need of that witness; without which the work of sanctification not only could not be discerned, but could no longer subsist. Were it not for this, the soul could not then abide in the love of God; much less could it rejoice evermore, and in everything give thanks. In these circumstances, therefore, a direct testimony that we are sanctified is necessary in the highest degree.
"'But I have no witness that I am saved from sin. And yet I have no doubt of it.' Very well: As long as you have no doubt, it is enough; when you have, you will need that witness.
Section 25 "Q. 19. But what scripture makes mention of any such thing, or gives any reason to expect it?
"A. That scripture, 'We have received, not the spirit that is of the world, but the Spirit which is of God; that we may know the things which are freely given us of God.' (1 Cor.
2:12.) "Now surely sanctification is one of 'the things which are freely given us of God.' And no possible reason can be assigned why this should be excepted, when the Apostle says, 'We receive the Spirit' for this very end, 'that we may know the things which are' thus 'freely given us.'
"Is not the same thing implied in that well-known scripture, 'The Spirit itself witnesseth with our spirit, that we are the children of God?' (Romans 8:16.) Does he witness this only to those who are children of God in the lowest sense? Nay, but to those also who are such in the highest sense. And does he not witness, that they are such in the highest sense? What reason have we to doubt it?
"What, if a man were to affirm, (as indeed many do,) that this witness belongs only to the highest class of Christians? Would not you answer, 'The Apostle makes no restriction; therefore doubtless it belongs to all the children of God?' And will not the same answer hold, if any affirm, that it belongs only to the lowest class?
"Consider likewise 1 John 5:19: 'We know that we are of God.' How? 'By the Spirit that he hath given us.' Nay, 'hereby we know that He abideth in us. And what ground have we, either from Scripture or reason, to exclude the witness, any more than the fruit, of the Spirit, from being here intended? By this then also 'we know that we are of God,' and in what sense we are so; whether we are babes, young men, or fathers, we know in the same manner.
"Not that I affirm that all young men, or even fathers, have this testimony every moment.
There may be intermissions of the direct testimony that they are thus born of God; but those intermissions are fewer and shorter as they grow up in Christ; and some have the testimony both of their justification and sanctification, without any intermission at all; which I presume more might have, did they walk humbly and closely with God.
"Q. 20. May not some of them have a testimony from the Spirit, that they shall not finally fall from God?
"A. They may. And this persuasion, that neither life nor death shall separate them from Him, far from being hurtful, may in some circumstances be extremely useful. These therefore we should in nowise grieve, but earnestly encourage them to 'hold the beginning of their confidence steadfast to the end.'
"Q. 21. But have any a testimony from the Spirit that they shall never sin?
"A. We know not what God 'nay vouchsafe to some particular persons; but we do not find any general state described in Scripture, from which a man cannot draw back to sin. If Section 25 there were any state wherein this was impossible, it would be that of these who are sanctified, who are 'fathers in Christ, who rejoice evermore, pray without ceasing, and in every thing give thanks;' but it is not impossible for these to draw back. They who are sanctified, yet may fall and perish. (Heb. 10:29.) Even fathers in Christ need that warning: 'Love not the world.' (1 John 2:15.) They who 'rejoice, pray,' and 'give thanks without ceasing,' may, nevertheless, 'quench the Spirit.' (1 Thess. 5:16, &c. ) Nay, even they who are 'sealed unto the day of redemption,' may yet 'grieve the Holy Spirit of God.' (Ephesians 4:30.)
"Although, therefore, God may give such a witness to some particular persons, yet it is not to be expected by Christians in general; there being no scripture whereon to ground such an expectation.
"Q. 22. By what 'fruit of the Spirit' may we 'know that we are of God,' even in the highest sense?
"A. By love, joy, peace, always abiding; by invariable long-suffering, patience, resignation; by gentleness, triumphing over all provocation; by goodness, mildness, sweetness, tenderness of spirit; by fidelity, simplicity, godly sincerity; by meekness, calmness, evenness of spirit; by temperance, not only in food and sleep, but in 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, total resignation to the will of God, without any mixture of self-will? gentleness, without any touch of anger, even the moment we are provoked? love to God, without the least love to the creature, but in and for God, excluding all pride? love to man, excluding 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?
"A. If they really do, I will say they are sanctified; 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, anger, self-will, 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 before, death God perfects them in love?
"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 done 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 own? Is thine eye evil, because he is good?'
Section 25 "It need not, therefore, be affirmed over and over, and proved by forty texts of Scripture, either that most men are perfected in love at last, that there is a gradual work of God in the soul, or that, generally speaking, it is a long time, even many years, before sin is destroyed.
All this we know: But we know likewise, that God may, with man's good leave, 'cut short his work,' in whatever degree he pleases, and do the usual work of many years in a moment.
He does so in many instances; and yet there is a gradual work, both before and after that moment: So that one may affirm the work is gradual, another, it is instantaneous, without any manner of contradiction.