Christian Perfection
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16. As this scripture is one of the strong-holds of the patrons of sin, it may be proper to weigh it thoroughly. Let it be observed then, First, it does by no means appear that this thorn, whatsoever it was, occasioned St. Paul to commit sin; much less laid him under any necessity of doing so. Therefore, from hence it can never be proved that any Christian must commit sin. Secondly, the ancient Fathers inform us, it was bodily pain: "a violent headache, saith Tertullian; (De Pudic) to which both Chrysostom and St. Jerome agree. St. Cyprian [De Mortalitate] expresses it, a little more generally, in those terms: "Many and grievous torments of the flesh and of the body." [Carnis et corporis multa ac gravia tormenta] Thirdly, to this exactly agree the Apostle's own words, "A thorn to the flesh to smite, beat, or buffet me." "My strength is made perfect in weakness:" -- Which same word occurs no less than four times in these two verses only. But, Fourthly, whatsoever it was, it could not be either inward or outward sin. It could no more be inward stirrings, than outward expressions, of pride, anger, or lust. This is manifest, beyond all possible exception from the words that immediately follow: "Most gladly will I glory in" these "my weaknesses, that the strength of Christ may rest upon me." [2 Cor. 12:9] What! Did he glory in pride, in anger, in lust? Was it through these weaknesses, that the strength of Christ rested upon him? He goes on: "Therefore I take pleasure in weaknesses; for when I am weak, then am I strong;" [2 Cor. 12:10] that is, when I am weak in body, then am I strong in spirit. But will any man dare to say, "When I am weak by pride or lust, then am I strong in spirit?" I call you all to record this day, who find the strength of Christ resting upon you, can you glory in anger, or pride, or lust? Can you take pleasure in these infirmities? Do these weaknesses make you strong? Would you not leap into hell, were it possible, to escape them? Even by yourselves, then, judge, whether the Apostle could glory and take pleasure in them! Let it be, Lastly, observed, that this thorn was given to St. Paul above fourteen years before he wrote this Epistle; [2 Cor. 12:2] which itself was wrote several years before he finished his course. [See Acts 20:24; 2 Tim. 4:7] So that he had after this, a long course to run, many battles to fight, many victories to gain, and great increase to receive in all the gifts of God, and the knowledge of Jesus Christ. Therefore from any spiritual weakness (if such it had been) which he at that time felt, we could by no means infer that he was never made strong; that Paul the aged, the father in Christ, still laboured under the same weaknesses; that he was in no higher state till the day of his death. From all which it appears that this instance of St. Paul is quite foreign to the question, and does in no wise clash with the assertion of St. John, "He that is born of God sinneth not." [1 John 5:18]
17. "But does not St. James directly contradict this? His words are, 'In many things we offend all,' (Jas. 3:2) And is not offending the same as committing sin?" In this place, I allow it is: I allow the persons here spoken of did commit sin; yea, that they all committed many sins. But who are the persons here spoken of? Why, those many masters or teachers whom God had not sent; (probably the same vain men who taught that faith without works, which is so sharply reproved in the preceding chapter;) [Jas. 2] not the Apostle himself, nor any real Christian. That in the word we (used by a figure of speech common in all other, as well as the inspired, writings) the Apostle could not possibly include himself or any other true believer, appears evidently, First, from the same word in the ninth verse: -- "Therewith," saith he, "bless we God and therewith curse we men. Out of the same mouth proceedeth blessing and cursing." [Jas. 3:9] True; but not out of the mouth of the Apostle, nor of anyone who is in Christ a new creature. [2 Cor. 5:17] Secondly, from the verse immediately preceding the text, and manifestly connected with it: "My brethren, be not many masters," (or teachers,) "knowing that we shall receive the greater condemnation." "For in many things we offend all." [Jas. 3:1] We! Who? Not the Apostles, not true believers; but they who know they should receive the greater condemnation, because of those many offences. But this could not be spoke of the Apostle himself, or of any who trod in his steps, seeing "there is no condemnation to them who walk not after the flesh, but after the Spirit." [Rom. 8:2] Nay, Thirdly, the very verse itself proves, that "we offend all," cannot be spoken either of all men, or of all Christians: For in it there immediately follows the mention of a man who offends not, as the we first mentioned did; from whom, therefore, he is professedly contradistinguished, and pronounced a perfect man.
18. So clearly does St. James explain himself, and fix the meaning of his own words. Yet, lest any one should still remain in doubt, St. John, writing many years after St. James, puts the matter entirely out of dispute, by the express declarations above recited. But here a fresh difficulty may arise: How shall we reconcile St. John with himself? In one place he declares, "Whosoever is born of God doth not commit sin;" [1 John 3:9] and again, -- "We know that he which is born of God sinneth not:" [1 John 5:18] And yet in another he saith, "If we say that we have no sin, we deceive ourselves, and the truth is not in us;" [1 John 1:8] and again, -- "If we say that we have not sinned, we make him a liar, and his word is not in us." [1 John 1:10]
19. As great a difficulty as this may at first appear, it vanishes away, if we observe, First, that the tenth verse fixes the sense of the eighth: "If we say we have no sin," in the former, being explained by, "If we say we have not sinned," in the latter verse. [1 John 1:10, 8] Secondly, that the point under present consideration is not whether we have or have not sinned heretofore; and neither of these verses asserts that we do sin, or commit sin now. Thirdly, that the ninth verse explains both the eighth and tenth. "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness:" As if he had said, "I have before affirmed, 'The blood of Jesus Christ cleanseth us from all sin;' but let no man say, I need it not; I have no sin to be cleansed from. If we say that we have no sin, that we have not sinned, we deceive ourselves, and make God a liar: But if we confess our sins, he is faithful and just, not only 'to forgive our sins,' but also 'to cleanse us from all unrighteousness:' [1 John 1:8-10] that we may 'go and sin no more.' " [John 8:11]
20. St. John, therefore, is well consistent with himself, as well as with the other holy writers; as will yet more evidently appear if we place all his assertions touching this matter in one view: He declares, First, the blood of Jesus Christ cleanseth us from all sin. Secondly, no man can say, I have not sinned, I have no sin to be cleansed from. Thirdly, but God is ready both to forgive our past sins and to save us from them for the time to come. [1 John 1:7-10] Fourthly, "These things I write unto you," saith the Apostle, "that ye may not sin. But if any man" should "sin," or have sinned, (as the word might be rendered,) he need not continue in sin; seeing "we have an Advocate with the Father, Jesus Christ the righteous." [1 John 2:1-2] Thus far all is clear. But lest any doubt should remain in a point of so vast importance, the Apostle resumes this subject in the third chapter, and largely explains his own meaning. "Little children," saith he, "let no man deceive you:" (As though I had given any encouragement to those that continue in sin:) "He that doeth righteousness is righteous, even as He is righteous. He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. Whosoever is born of God doth not commit sin: For his seed remaineth in him; and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the devil." (1 John 3:7-10) Here the point, which till then might possibly have admitted of some doubt in weak minds, is purposely settled by the last of the inspired writers, and decided in the clearest manner. In conformity, therefore, both to the doctrine of St. John, and to the whole tenor of the New Testament, we fix this conclusion -- A Christian is so far perfect, as not to commit sin.
21. This is the glorious privilege of every Christian; yea, though he be but a babe in Christ. But it is only of those who are strong in the Lord, and "have overcome the wicked one," or rather of those who "have known him that is from the beginning," [1 John 2:13, 14] that it can be affirmed they are in such a sense perfect, as, Secondly, to be freed from evil thoughts and evil tempers. First, from evil or sinful thoughts. But here let it be observed, that thoughts concerning evil are not always evil thoughts; that a thought concerning sin, and a sinful thought, are widely different. A man, for instance, may think of a murder which another has committed; and yet this is no evil or sinful thought. So our blessed Lord himself doubtless thought of, or understood the thing spoken by the devil, when he said, "All these things will I give thee, if thou wilt fall down and worship me." [Matt. 4:9] Yet had he no evil or sinful thought; nor indeed was capable of having any. And even hence it follows, that neither have real Christians: for "every one that is perfect is as his Master." (Luke 6:40) Therefore, if He was free from evil or sinful thoughts, so are they likewise.
22. And, indeed, whence should evil thoughts proceed, in the servant who is as his Master? "Out of the heart of man" (if at all) "proceed evil thoughts." (Mark 7:21) If, therefore, his heart be no longer evil, then evil thoughts can no longer proceed out of it. If the tree were corrupt, so would be the fruit: But the tree is good; The fruit, therefore is good also; (Matt. 22:33) our Lord himself bearing witness, "Every good tree bringeth forth good fruit. A good tree cannot bring forth evil fruit," as "a corrupt tree cannot bring forth good fruit." (Matt 7:17, 18)
23. The same happy privilege of real Christians, St. Paul asserts from his own experience. "The weapons of our warfare," saith he, "are not carnal, but mighty through God to the pulling down of strongholds; casting down imaginations" (or reasonings rather, for so the word logimous signifies; all the reasonings of pride and unbelief against the declarations, promises, or gifts of God) "and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ." (2 Cor. 10:4, &c.)
24. And as Christians indeed are freed from evil thoughts, so are they, Secondly, from evil tempers. This is evident from the above-mentioned declaration of our Lord himself: "The disciple is not above his Master; but every one that is perfect shall be as his Master." [Luke 6:40] He had been delivering, just before, some of the sublimest doctrines of Christianity, and some of the most grievous to flesh and blood. "I say unto you, love your enemies, do good to them which hate you; -- and unto him that smiteth thee on the one cheek, offer also the other." [Luke 6:29] Now these he well knew the world would not receive; and, therefore, immediately adds, "Can the blind lead the blind? Will they not both fall into the ditch?" [Luke 6:39] As if he had said, "Do not confer with flesh and blood touching these things, -- with men void of spiritual discernment, the eyes of whose understanding God hath not opened, -- lest they and you perish together." In the next verse he removes the two grand objections with which these wise fools meet us at every turn: "These things are too grievous to be borne," or, "They are too high to be attained," [Matt. 23:4] saying, " 'The disciple is not above his Master;' therefore, if I have suffered, be content to tread in my steps. And doubt ye not then, but I will fulfill my word: 'For every one that is perfect shall be as his Master.' " [Luke 6:40] But his Master was free from all sinful tempers. So, therefore, is his disciple, even every real Christian.
25. Every one of these can say, with St. Paul, "I am crucified with Christ: Nevertheless I live; yet not I, but Christ liveth in me:" [Gal 2:20] -- Words that manifestly describe a deliverance from inward as well as from outward sin. This is expressed both negatively, I live not; (my evil nature, the body of sin, is destroyed;) and positively, Christ liveth in me; and, therefore, all that is holy, and just, and good. Indeed, both these, Christ liveth in me, and I live not, are inseparably connected; for "what communion hath light with darkness, or Christ with Belial?" [2 Cor. 6:15]
26. He, therefore, who liveth in true believers, hath "purified their hearts by faith;" [Acts 15:9] insomuch that every one that hath Christ in him the hope of glory, [Col. 1:27] "purifieth himself, even as he is pure" (1 John 3:3) He is purified from pride; for Christ was lowly of heart. [Matt. 11:29] He is pure from self-will or desire; for Christ desired only to do the will of his Father, and to finish his work. [John 4:34; 5:30] And he is pure from anger, in the common sense of the word; for Christ was meek and gentle, patient and long-suffering. I say, in the common sense of the word; for all anger is not evil. We read of our Lord himself, (Mark 3:5) that he once "looked round with anger." But with what kind of anger? The next word shows, sullupoumenos, being, at the same time "grieved for the hardness of their hearts." [Mark 3:6] So then he was angry at the sin, and in the same moment grieved for the sinners; angry or displeased at the offence, but sorry for the offenders. With anger, yea, hatred, he looked upon the thing; with grief and love upon the persons. Go, thou that art perfect, and do likewise. Be thus angry, and thou sinnest not; [see Eph. 4:26] feeling a displacency at every offence against God, but only love and tender compassion to the offender.
27. Thus doth Jesus "save his people from their sins:" [Matt. 1:21] And not only from outward sins, but also from the sins of their hearts; from evil thoughts and from evil tempers. -- "True," say some, "we shall thus be saved from our sins; but not till death; not in this world." But how are we to reconcile this with the express words of St. John? -- "Herein is our love made perfect, that we may have boldness in the day of judgment. Because as he is, so are we in this world." The Apostle here, beyond all contradiction, speaks of himself and other living Christians, of whom (as though he had foreseen this very evasion, and set himself to overturn it from the foundation) he flatly affirms, that not only at or after death but in this world they are as their Master. (1 John 4:17)
28. Exactly agreeable to this are his words in the first chapter of this Epistle, (1 John 1:5, &c.) "God is light, and in him is no darkness at all. If we walk in the light, -- we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin." And again, "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." [1 John 1:9] Now it is evident, the Apostle here also speaks of a deliverance wrought in this world. For he saith not, the blood of Christ will cleanse at the hour of death, or in the day of judgment, but, it "cleanseth," at the time present, "us," living Christians, "from all sin." And it is equally evident, that if any sin remain, we are not cleansed from all sin: If any unrighteousness remain in the soul, it is not cleansed from all unrighteousness. Neither let any sinner against his own soul say, that this relates to justification only, or the cleansing us from the guilt of sin. First, because this is confounding together what the Apostle clearly distinguishes, who mentions first, to forgive us our sins, and then to cleanse us from all unrighteousness. "Secondly, because this is asserting justification by works, in the strongest sense possible; it is making all inward as well as outward holiness necessarily previous to justification. For if the cleansing here spoken of is no other than the cleansing us from the guilt of sin, then we are not cleansed from guilt; that is, are not justified, unless on condition of "walking in the light, as he is in the light." [1 John 1:7] It remains, then, that Christians are saved in this world from all sin, from all unrighteousness; that they are now in such a sense perfect, as not to commit sin, and to be freed from evil thoughts and evil tempers."
29. Thus hath the Lord fulfilled the things he spake by his holy prophets, which have been since the world began; -- by Moses in particular, saying, (Deut. 30:6) I "will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thy heart, and with all thy soul;" by David, crying out, "Create in me a clean heart, and renew a right spirit within me;" [Ps. 51:10] -- and most remarkably by Ezekiel, in those words: "Then will I sprinkle clean water upon you, and ye shall be clean; From all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you; -- and cause you to walk in my statutes, and ye shall keep my judgments, and do them. -- Ye shall be my people, and I will be your God. I will also save you from all your uncleannesses. -- Thus saith the Lord your God, In the day that I shall have cleansed you from all your iniquities, -- the Heathen shall know that I the Lord build the ruined places; -- I the Lord have spoken it, and I will do it." (Ezek. 36:25, &c.)
30. "Having therefore these promises, dearly beloved," both in the Law and in the Prophets, and having the prophetic word confirmed unto us in the Gospel, by our blessed Lord and his Apostles; "let us cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God." [2 Cor. 7:1] "Let us fear, lest" so many "promises being made us of entering into his rest," which he that hath entered into, has ceased from his own works, "any of us should come short of it." [Heb. 4:1] "This one thing let us do, forgetting those things which are behind, and reaching forth unto those things which are before, let us press toward the mark, for the prize of the high calling of God in Christ Jesus;" [Phil. 3:13, 14] crying unto him day and night, till we also are "delivered from the bondage of corruption, into the glorious liberty of the sons of God!" [Rom. 8:21]
THE PROMISE OF SANCTIFICATION
(Ezekiel 36:25, &c.)
BY THE REV. CHARLES WESLEY.
- God of all power, and truth, and grace,
Which shall from age to age endure;
Whose word, when heaven and earth shall pass,
Remains, and stands for ever sure:- Calmly to thee my soul looks up,
And waits thy promises to prove;
The object of my steadfast hope,
The seal of thine eternal love.- That I thy mercy may proclaim,
That all mankind thy truth may see,
Hallow thy great and glorious name,
And perfect holiness in me.- Chose from the world, if now I stand
Adorn'd in righteousness divine;
If, brought unto the promised land,
I justly call the Saviour mine;- Perform the work thou hast begun,
My inmost soul to thee convert:
Love me, for ever love thine own,
And sprinkle with thy blood my heart.- Thy sanctifying Spirit pour,
To quench my thirst, and wash me clean;
Now, Father, let the gracious shower
Descend, and make me pure from sin.- Purge me from every sinful blot;
My idols all be cast aside:
Cleanse me from every evil thought,
From all the filth of self and pride.- Give me a new, a perfect heart,
From doubt, and fear, and sorrow free;
The mind which was in Christ impart,
And let my spirit cleave to thee.- O take this heart of stone away,
(Thy rule it doth not, cannot own;)
In me no longer let it stay:
O take away this heart of stone.- The hatred of my carnal mind
Out of my flesh at once remove;
Give me a tender heart, resign'd,
And pure, and fill'd with faith and love.- Within me thy good Spirit place,
Spirit of health, and love and power;
Plant in me thy victorious grace,
And sin shall never enter more.- Cause me to walk in Christ my Way,
And I thy statutes shall fulfill;
In every point thy law obey.
And perfectly perform thy will.- Hast thou not said, who canst not lie,
That I thy law shall keep and do?
Lord, I believe, though men deny;
They all are false, but thou art true.- O that I now, from sin released,
Thy word might to the utmost prove!
Enter into the promised rest,
The Canaan of thy perfect love!- There let me ever, ever dwell;
By thou my God, and I will be
Thy servant: O set to thy seal!
Give me eternal life in thee.- From all remaining filth within
Let me in Thee salvation have:
From actual, and from inbred sin
My ransom'd soul persist to save.- Wash out my old original stain:
Tell me no more It cannot be,
Demons or men! The Lamb was slain
His blood was all poured out for me!- Sprinkle it, Jesu, on my heart:
One drop of thy all-cleansing blood
Shall make my sinfulness depart,
And fill me with the life of God.- Father, supply my every need:
Sustain the life thyself hast given;
Call for the corn, the living bread,
The manna that comes down from heaven.- The gracious fruits of righteousness,
Thy blessings' unexhausted store,
In me abundantly increase;
Nor let me ever hunger more.- Let me no more in deep complaint
"My leanness, O my leanness!" cry;
Alone consumed with pining want,
Of all my Father's children I!- The painful thirst, the fond desire,
Thy joyous presence shall remove;
While my full soul doth still require
Thy whole eternity of love.- Holy, and true, and righteous Lord,
I wait to prove thy perfect will;
Be mindful of thy gracious word,
And stamp me with thy Spirit's seal!- Thy faithful mercies let me find,
In which thou causest me to trust;
Give me the meek and lowly mind,
And lay my spirit in the dust.- Show me how foul my heart hath been,
When all renew'd by grace I am:
When thou hast emptied me of sin,
Show me the fulness of my shame.- Open my faith's interior eye,
Display thy glory from above;
And all I am shall sink and die,
Lost in astonishment and love.- Confound, o'erpower me with thy grace:
I would be by myself abhorr'd;
(All might, all majesty, all praise,
All glory be to Christ my Lord!)- Now let me gain perfection's height!
Now let me into nothing fall!
Be less than nothing in thy sight,
And feel that Christ is all in all!
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Acknowledgements
[Edited by Dave Sparks (Pastor) at Northwest Nazarene College (Nampa, ID), with corrections by George Lyons for the Wesley Center for Applied Theology.] The text for John Wesley's sermons originally came from the Christian Classics Ethereal Library
.