I added some bold type to the following quote:
…I have no authority from the Word of God ‘to judge those that are without.’ Nor do I conceive that any man living has a right to sentence all the heathen and Mahometan world to damnation. It is far better to leave them to him that made them, and who is ‘the Father of the spirits of all flesh;’ who is the God of the Heathens as well as the Christians, and who hateth nothing that he hath made.
“Perhaps there may be some well-meaning persons who carry this farther still; who aver, that whatever change is wrought in men, whether in their hearts or lives, yet if they have not clear views of those capital doctrines, the fall of man, justification by faith, and of the atonement made by the death of Christ, and of his righteousness transferred to them, they can have no benefit from his death. I dare in no wise affirm this. Indeed I do not believe it. I believe the merciful God regards the lives and tempers of men more than their ideas. I believe he respects the goodness of the heart rather than the clearness of the head; and that if the heart of a man be filled (by the grace of God, and the power of his Spirit) with the humble, gentle, patient love of God and man, God will not cast him into everlasting fire prepared for the devil and his angels because his ideas are not clear, or because his conceptions are confused. Without holiness, I own, ‘no man shall see the Lord;’ but I dare not add, ‘or clear ideas.’
— John Wesley, Sermon #125: “On Living Without God”
I fear, wherever riches have increased, (exceeding few are the exceptions,) the essence of religion, the mind that was in Christ, has decreased in the same proportion. Therefore do I not see how it is possible, in the nature of things, for any revival of true religion to continue long. For religion must necessarily produce both industry and frugality; and these cannot but produce riches. But as riches increase, so will pride, anger, and love of the world in all its branches.
What is then the perfection of which man is capable while he dwells in a corruptible body? It is the complying with that kind command, ‘My son, give me thy heart.’ It is he ‘loving the Lord; his God with all his heart, and with all his soul, and with all his mind.’ This is the sum of Christian perfection: It is all comprised in that one word, Love. The first branch of it is the love of God: And as he that loves God loves his brother also, it is inseparably connected with the second: ‘Thou shalt love thy neighbor as thyself:’ Thou shalt love every man as thy own soul, as Christ loved us. ‘On these two commandments hang all the Law and the Prophets: These contain the whole of Christian perfection.
Many more John Wesley quotes on the topic of Christian Perfection can be found here: THE NATURE OF CHRISTIAN PERFECTION. And here’s a link that will take you to the Table of Contents of John Wesley’s own compilation of his teachings on this topic: A Plain Account of Christian Perfection.
The first one relates to a theme I was trying to get at by speaking of Christian Perfection as an Ecumenical Doctrine:
The PERFECTION I hold is so far from being contrary to the doctrine of our Church that it is exactly the same which every clergyman prays for every Sunday: ‘Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may PERFECTLY LOVE THEE, and WORTHILY MAGNIFY thy holy name.’
— John Wesley, “Answer to Rowland Hill’s Tract” in “The Works of John Wesley” vol. 9, p409.
Wesley refers here to the familiar Anglican Collect for Purity. This prayer was translated by Thomas Cramner from an 11th Century Latin prayer appearing in the Leofric missal.
Almighty God, unto whom all hearts be open, all desires known, and from whom no secretes are hid: cleanse the thoughts of our hearts by the inspiration of thy holy spirit, that we may perfectly love thee, and worthily magnify thy holy name: through Christ our Lord. Amen.
The point being that the experience of faith that he taught is nothing more than the fulfillment of that prayer. And, if we are going to pray it — shouldn’t we expect it?
This second quote is crucial to Wesley’s claims about Christian Perfection:
Thursday 21st, inquiring how it was that in all these parts we had so few witnesses of full salvation [i.e., entire sanctification; Christian perfection], I constantly received one and the same answer: ‘We see now, we sought it by our WORKS. We thought it was to come GRADUALLY. We never expected it to come in a moment, by simple FAITH, in the very same manner as we received justification.’ What wonder is it then that you have been fighting all these years ‘as one that beateth the air’?
— John Wesley, “Short History of People Called Methodists” in “The Works of John Wesley” Vol. 9, p. 475.
It is by faith and not by works. Trying harder will not make us better — it is always a matter of trusting more deeply. We do not begin in the Spirit and then work out our salvation in our own energy — it is by grace through faith from beginning to end.
Related articles across the web
From long experience and observation I am inclined to think, that whoever finds redemption in the blood of Jesus, whoever is justified, has then the choice of walking in the higher or the lower path. I believe the Holy Spirit at that time sets before him the ‘more excellent way,’ and incites him to walk therein; to choose the narrowest path in the narrow way; to aspire after the heights and depths of holiness, — after the entire image of God. But if he does not accept this offer, he insensibly declines into the lower order of Christians. He still goes on in what may be called a good way, serving God in his degree, and finds mercy in the close of life, through the blood of the covenant.
I would be far from quenching the smoking, flax, — from discouraging, those that serve God in a low degree. But I could not wish them to stop here: I would encourage them to come up higher. Without thundering hell and damnation in their ears, without condemning the way wherein they were, telling them it is the way that leads to destruction, I will endeavor to point out to them what is, in every respect, ‘a more excellent way.’
— John Wesley, Sermon 89 “The More Excellent Way.”
How John Wesley Spent the New Year in 1785.
From the Journal of John Wesley:
Saturday January 1, 1785. — Whether this be the last or no, may it be the best year of my life!
Sunday, January 2, 1785. A larger number of people were present this evening at the renewal of our covenant with God, than was ever seen before on the occasion.
Tuesday, January 4, 1785. — At this season we usually distribute coals and bread among the poor of the society. But I now considered, they wanted clothes, as well as food. So on this, and the four following days, I walked through the town, and begged two hundred pounds, in order to clothe them that needed it most. But it was hard work, as most of the streets were filled with melting snow, which often lay ankle deep; so that my feet were steeped in snow-water nearly from morning till evening: I holden it out pretty well till Saturday evening; but I was laid up with a violent flux, which increased every hour, till, at six in the morning, Dr. Whitehead called upon me. His first draught made me quite easy; and three or four more perfected the cure.
John Wesley was 82 years old at this time.
I appeal to every impartial mind…whether the mercy of God would not be far less gloriously displayed, in saving a few by his irresistible power, and leaving all the rest without help, without hope, to perish everlastingly, than in offering salvation to every creature, actually saving all that consent thereto, and doing for the rest all that infinite wisdom, almighty power, and boundless love can do, without forcing them to be saved.
— John Wesley, “Predestination Calmly Considered.”
‘The Spirit itself beareth witness with our spirit, that we are the children of God.’ — Romans 8:16.
But what is the witness of the Spirit?
“The original word μαρτυρία may be rendered either (as it is in several places) the witness, or less ambiguously, the testimony, or the record: So it is rendered in our translation (1 John 5:11), ‘This is the record,’ the testimony, the sum of what God testifies in all the inspired writings, ‘that God hath given unto us eternal life, and this life is in his Son.’ The testimony now under consideration is given by the Spirit of God to and with our spirit: He is the Person testifying. What he testifies to us is, ‘that we are the children of God.’ The immediate result of this testimony is, ‘the fruit of the Spirit;’ namely, ‘love, joy, peace, long-suffering, gentleness, goodness:’ and without these, the testimony itself cannot continue. For it is inevitably destroyed, not only by the commission of any outward sin, or the omission of known duty, but by giving way to any inward sin; in a word, by whatever grieves the Holy Spirit of God. (more…)
Christian faith is then, not only an assent to the whole gospel of Christ, but also a full reliance on the blood of Christ; a trust in the merits of his life, death, and resurrection; a recumbency upon him as our atonement and our life, as given for us, and living in us; and, in consequence hereof, a closing with him, and cleaving to him, as our “wisdom, righteousness, sanctification, and redemption,” or, in one word, our salvation.
— John Wesley, Sermon #1: “Salvation by Faith”
I went over to Kingswood, and spake largely to the children, as also on Saturday and Sunday. I found there had been a fresh revival of the work of God among them some months ago: But it was soon at an end, which I impute chiefly to their total neglect of private prayer. Without this, all the other means which they enjoyed could profit them nothing.
— John Wesley, Journal: Friday September 4, 1772.
Some comments from Albert Outler about John Wesley’s sermon on “Christian Perfection” — and the fears it arouses:
If, for Wesley, salvation was the total restoration of the deformed image of God in us, and if its fullness was the recovery of our negative power not to sin and our positive power to love God supremely, this denotes that furthest reach of grace and triumph in this life that Wesley chose to call ‘Christian Perfection.’
Just as justification and regeneration are thresholds for the Christian life in earnest (‘what God does for us’), so also sanctification is ‘what God does in us’, to mature and fulfill the human potential according to his primal design. Few Christians had ever denied some such prospect, in statu gloriae; few . . . ever envisioned it as a realistic possibility in this life. . . . Thus, Wesley’s encouragement to his people to ‘go on to perfection’ and to ‘expect to be made perfect in love in this life’ aroused lively fears that this would foster more of the self-righteous perfectionism already made objectionable by earlier pietists.
— Albert Outler (Ed). “An Introductory Comment” to Sermon 40: “Christian Perfection”. Works (Bic Ed) Vol 2, p. 97. (c) 1985.
John Wesley’s sermon on “Christian Perfection” (Sermon #40) was written in 1741.
Wesley says in his Journal:
I think it was the latter end of the year 1740, that I had a conversation with Dr. Gibson, then Bishop of London, at Whitehall. He asked me what I meant by perfection. I told him without any disguise or reserve. When I ceased speaking, he said: ‘Mr. Wesley, if this be all you mean, publish it to all the world.’ I answered, ‘My lord, I will’; and accordingly wrote and published the sermon on ‘Christian Perfection.’
You can read Wesley’s sermon here: “Christian Perfection” (Sermon #40).
“For this purpose was the Son of God manifested, that he might destroy the works of the devil.” — 1 John 3:8.
O do not take any thing less than this for the religion of Jesus Christ! Do not take part of it for the whole! What God hath joined together, put not asunder! Take no less for his religion, than the “faith that worketh by love;’ all inward and outward holiness. Be not content with any religion which does not imply the destruction of all the works of the devil; that is, of all sin. We know, weakness of understanding, and a thousand infirmities, will remain, while this corruptible body remains; but sin need not remain: This is that work of the devil, eminently so called, which the Son of God was manifested to destroy in this present life. He is able, he is willing, to destroy it now, in all that believe in him. …. Do not distrust his power, or his love! Put his promise to the proof! He hath spoken: And is he not ready likewise to perform? Only ‘come boldly to the throne of grace,’ trusting in his mercy; and you shall find, ‘He saveth to the uttermost all those that come to God through him!’
— John Wesley, Sermon #62 “The End of Christ’s Coming.” (Last paragraph.)
In 1727, I read Mr. Law’s ‘Christian Perfection,’ and ‘Serious Call,’ and more explicitly resolved to be all devoted to God, in body, soul, and spirit. In 1730 I began to be homo unius libri [a man of one book] to study (comparatively) no book but the Bible. I then saw, in a stronger light than ever before, that only one thing is needful, even faith that worketh by the love of God and man, all inward and outward holiness; and I groaned to love God with all my heart, and to serve Him with all my strength.
— John Wesley, Journal (for more quotes along this line, see: HOW MR. WESLEY WAS LED INTO THE LIGHT OF FULL SALVATION).
… from hence we may learn, first, that a catholic spirit is not speculative latitudinarianism. It is not an indifference to all opinions: this is the spawn of hell, not the offspring of heaven. This unsettledness of thought, this being “driven to and fro, and tossed about with every wind of doctrine,” is a great curse, not a blessing, an irreconcilable enemy, not a friend, to true catholicism. A man of a truly catholic spirit has not now his religion to seek. He is fixed as the sun in his judgement concerning the main branches of Christian doctrine. It is true, he is always ready to hear and weigh whatsoever can be offered against his principles; but as this does not show any wavering in his own mind, so neither does it occasion any. He does not halt between two opinions, nor vainly endeavour to blend them into one. Observe this, you who know not what spirit ye are of: who call yourselves men of a catholic spirit, only because you are of a muddy understanding; because your mind is all in a mist; because you have no settled, consistent principles, but are for jumbling all opinions together. Be convinced, that you have quite missed your way; you know not where you are. You think you are got into the very spirit of Christ; when, in truth, you are nearer the spirit of Antichrist. Go, first, and learn the first elements of the gospel of Christ, and then shall you learn to be of a truly catholic spirit.
— John Wesley, “The Catholic Spirit.“
From hence it manifestly appears, what is the nature of the new birth. It is that great change which God works in the soul when he brings it into life; when he raises it from the death of sin to the life of righteousness. It is the change wrought in the whole soul by the almighty Spirit of God when it is ‘created anew in Christ Jesus;’ when it is ‘renewed after the image of God, in righteousness and true holiness;’ when the love of the world is changed into the love of God; pride into humility; passion into meekness; hatred, envy, malice, into a sincere, tender, disinterested love for all mankind. In a word, it is that change whereby the earthly, sensual, devilish mind is turned into the ‘mind which was in Christ Jesus.’ This is the nature of the new birth: ‘So is every one that is born of the Spirit.’
— John Wesley, Sermon #45: “The New Birth.”