Now we come to perhaps a critical component of Christian perfection. Wesley offers a concise definition in Section 19, and then he states this question, “Suppose one had attained to this, would you advise him to speak of it?”
Wesley discourages claiming that Christian perfection has been attained. There are several reasons for his exhortation. One reason to refrain from speaking of the work God has wrought in the heart is that it may give unbelievers a reason to try and trip up the person. We do not need to add to our burdens in this life, and proclaiming that we are perfect in the heart only sets the bar so high for ourselves that living up to what we proclaim to possess may be impossible. This in turn may cause unbelievers to doubt the word of God and ridicule us for falling short. They may also, though not always, be so ungracious as to attempt to cause us to stumble. This we do not need, for we have plenty of opportunities for stumbling without ungracious people in our lives.
The second and more important reason Wesley gives that we should be careful when proclaiming that we have attained Christian perfection is to “have especial care to avoid all appearance of boasting; to speak with the deepest humility and reverence, giving all the glory to God.”
In years gone by, scarcely anyone professed to have attained unto Christian perfection. Those I suspected had attained would in all humility claim they were still short of the goal. This is the most ideal response, not because we doubt the work of faith in our hearts, but we give high regard for humility and fear of God. There is also truth to the reality that as we draw closer to Christ we become more aware of our shortcomings.
There are some today, even entire churches and groups of churches, who profess to have attained unto entire sanctification. There is even a new false teaching making its rounds that claims the person cannot sin even if there was a desire to sin. Wesley alludes to this in Section 20 as a problem in his own day. Such an attitude is sin already, for it is rooted in pride, which is sin.
The modern claims seem to stem back to a book by Bud Robinson in which he wrote that it was the worldly people who described Christians as not being able to sin even if they wanted to. Thus, the description is not based in Scripture, theology, or sound doctrine, but rather ridicule from the secular culture. We should strive for sinless perfection, but we must never be over-zealous in a description of ourselves.
This statement also denies freedom of the will and transformation of motives, intentions, and desires. I am fully capable of gross sin, however, my actions are tempered. By what? My actions are tempered by a desire to conform to Christ. The desire is not my own but enabled through Christ’s cancellation of my carnal nature. That does not mean I am no longer capable of sin, and it by no means implies eternal security. God taking away our freedom of will or consequences of sin is contrary to His nature. We must preserve some degree of freedom of the will in our theology and realize that this is where we most need the Lord to work in our lives.
Pride is the most severe sin with which we will grapple, and making such claims easily becomes a measure of pride. Those who profess to have attained unto Christian perfection have not read and thoughtfully considered Wesley’s Plain Account of Christian Perfection. If they had, Section 19 would give us pause as to making professions about the Lord’s work in our lives.
I would prefer to follow as a guide the pattern of a person who lived a righteous life but outwardly professed still more ground to gain in Christ. We should always acknowledge that our righteousness has room for growth. There is also a greater awareness of sin as we draw closer to Christ. That sin may consist of seemingly inconsequential acts, comparatively speaking, yet we become more aware of even the most small sins. In this way, one cannot profess Christian perfection in an absolute sense. As an absolute, Christian perfection is only measured by our actions and motives.
Also in Section 19, Wesley describes the manner in which we are to seek Christian perfection. He states, “How are we to wait for this change? 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… 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?”
I read this to mean that we can and should be aligning our behavior and attitude consistent with the righteous choice and with Christlikeness. This reminds me of Newton’s Law of Inertia. A person is more likely to experience Christian perfection if they strive in their own will to be righteous and Christlike, independent of any work of the Holy Spirit. A heart which is leaning into Christian perfection is far more likely to exhibit more and more Christian perfection. Contrary to this, we cannot continue practicing sin and believe we will be made perfect in Christ independent of our actions.
The Holy Spirit will ratify in our hearts the desires we lean into.
There is a similar exhortation in Section 21, where Wesley warns of those who chase after delusions and distortions of Christianity. Wesley records that a friend encouraged him by writing, “[T]ake 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.’”
We are not accountable before Christ for the actions and decisions of others. We are also not accountable to the Lord for how others treat us. We are, however, accountable for what we do with Christ. When others lose ground spiritually, fall away, or become distorted in their beliefs, we are held accountable for what we do with Christ. There is nothing requiring that we go the same road as others travel. The path Christ trod may be all the more difficult, but we are responsible for what we do with Christ. The measure of difficulty is not the basis for our accountability.
When it seems others may be following after the wrong road, our task is to earnestly watch and pray that we remain faithful to Christ and continue growing in the holiness of the Holy Spirit.
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