A Plain Account of Christian Perfection
As believed and taught by the Reverend Mr. John Wesley, from the year 1725, to the year 1777.
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 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 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 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 all-glorious 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."
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, "Further 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?
"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 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.)
"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: --
"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 recals 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.
"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 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.
[Edited by George Lyons for the Wesley Center for Applied Theology at Northwest Nazarene College (Nampa, ID).] Text may be freely used for personal or scholarly purposes or mirrored on other web sites, provided this notice is left intact. Any use of this material for commercial purposes of any kind is strictly forbidden without the express permission of the
