Over a series of posts, I will endeavor to review major sections from John Wesley’s A Plain Account of Christian Perfection. The entire writing covers no less than 80 pages in the Works of John Wesley, Volume 11. It is a lengthy document, however, it remains a rich source of understanding for greater commitment to Christ.
If you would like to read along, https://ccel.org/ccel/w/wesley/perfection/cache/perfection.pdf is a good site to use. I will indicate the sections each post reviews, and I would encourage you to read those sections alongside the post. If you read along, at the end of this series, you will have read the entire A Plain Account of Christian Perfection! Wesley’s document remains a key part of church history, and it is a very good guide for greater spiritual growth.
This week, we will start with Sections 1-9 in which Wesley writes about the “purity of intention. Instantly I resolved to dedicate all my life to God, all my thoughts, and words, and actions; being thoroughly convinced, there was no medium; but that every part of my life (not some only) must either be a sacrifice to God, or myself, that is, in effect, to the devil. Can any serious person doubt of this, or find a medium between serving God and serving the devil?”
When we speak of sanctification, Christian perfection, devout, and holiness, these words are all wrapped up in the meaning behind purity of intention, which is the very foundation of Christian perfection. (1 John 3:9-10) In James 1:8 and 4:8, he refers to double-mindedness and connects this to instability and unrighteousness. Wesley is stressing the need for a single heart, a single eye, which is dwelling only on God. Jesus said in Matthew 6:33 that we are to “seek first the kingdom of God and His righteousness”. Jesus also said in Matthew 6:24 that we cannot have two masters.
The problem we often encounter here is wishing to be a Christian bound for heaven and receiving God’s favor but not wanting to entirely relinquish the attractions of the world, sin, and the carnal nature. We can also have an expectation of heaven but a lack of serious commitment to pattern our daily lives after Christ. The basis for Christian perfection as taught by John Wesley is single-mindedness focused entirely on “the kingdom of heaven” and the righteousness of Christ.
Wesley continues, “I began not only to read, but to study, the Bible, as the one, the only standard of truth, and the only model of pure religion. Hence I saw, in a clearer and clearer light, the indispensable necessity of having ‘the mind which was in Christ,’ and of ‘walking as Christ also walked;’ even of having, not some part only, but all the mind which was in him; and of walking as he walked, not only in many or in most respects, but in all things. And this was the light, wherein at this time I generally considered religion, as an uniform following of Christ, an entire inward and outward conformity to our Master.”
Wesley draws, in Sections 1-7 and elsewhere, on several key verses in the Bible. Deuteronomy 10:16, Deuteronomy 30:6, Jeremiah 4:4, and Romans 2:25-29 all specifically instruct, “So circumcise your heart, and stiffen your neck no longer.” Some of these verses add to this loving God with all your heart. A transformation of the heart is plainly required in the Bible, and this involves cutting away the carnal nature, the old self, and the attractions of the world. In Matthew 15:18, Jesus Himself said that what comes from the heart defiles the person.
In later sections, Wesley also draws from Romans chapter 8, and it is fitting to introduce it here. In Romans 8:1-17, Paul exhorts that in Christ we are not under bondage, obligation, or slavery to sin. If an individual does sin after being reconciled through Christ, that sin is an intentional act because bondage is not prompting the act. Thus, we can see that the intentions and motives must be renewed, reformed, and transformed to live a holy life separated from sin.
Lastly, Wesley draws on Christ’s teaching in Matthew 5:48, “Therefore you are to be perfect, as your heavenly Father is perfect.” Perfect in this context simply means unmixed, which we understand to mean unmixed with the world (carnality) and with sin.
Circumcision of the heart is the thrust of Romans 12:1-2, in which we are exhorted to present our bodies as a living and holy sacrifice. Our lives themselves are to be lived out sacrificially, which is our spiritual service of worship to God. For this to be so in us, the heart must be right (intentions and motives), and all else must be cut away. Indeed, Paul continues the exhortation that we not be conformed to this world, which represents that which is cut away.
There are those who, from a theological perspective, disagree with John Wesley and the idea of Christian perfection. The entire argument for Christian perfection rests upon and is rooted in Scripture. The principal argument against Christian perfection is that it is impossible for us to be perfect while in human flesh.
The only appropriate response to this argument is Matthew 5:48. If Christ commanded perfection, how then can it be impossible? Difficult, yes, but not impossible. The command implies the possibility of obedience, though it can only be accomplished through relying on Christ’s grace and strength. That perfection is a big ask makes it a large goal to achieve, yet the possibility still remains. The best argument against Christian perfection that I heard is 1 John 1:8, “If we say that we have no sin, we are deceiving ourselves and the truth is not in us.”
While we strive for Christian perfection, we must not boast of attaining a state of perfection. We will deal with this concept in a later post. Those whom I have known who I would regard as near perfect in their love for Christ held an attitude of remorse for the slightest wrongdoing, humility in regards to the work remaining to be done in their hearts, and striving for greater Christian perfection.
I would also respond to the argument based on 1 John 1:8 that the context does not fit the application to the devout Christian. In chapter 3, John writes that the Christian cannot sin. I dealt with this verse in the series on 1 John, and this phrase simply means that sin is not the normal practice of a Christian. If we understood that John is distinguishing Christianity from Gnosticism, 1 John 1:8 makes more sense when applied to Gnostics who perceived that they had arrived to the highest state of knowledge.
The early Gnostics led lives of gross sin while at the same time claiming that they were righteous because of the level of knowledge to which they had attained. Still, 1 John 1:8 is a warning even to those who are earnest and claim that they are not sinning because of perfection or entire sanctification. We will discuss this in greater detail in a later post.
To sum up sections 1-9, Wesley is laying the foundation for Christian perfection with the requirement that the intentions and motives be transformed and purified. Our goal as a Christian must be to have pure intentions and motives.
Prayer: Oh God, show me the work remaining to be done in my heart and life, impress upon me where I have wronged You, and lead me through your Holy Spirit to transform my intentions and motives. Grant me a pure love for You. Help me to fully surrender to You and allow Your Holy Spirit to root out sin in my heart. Help me to be sensitive to sin and quick to confess it. Amen.
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