The Great Privilege of those who are born of God by John Wesley Whosoever is born of God doth not commit siin." 1 John 3:9 1. It has been frequently supposed, that the being born of God was all one with the being justified; that the new birth and justification were only different expressions, denoting the same thing: It being certain, on the one hand, that whoever is justified is also born of God; and, on the other, that whoever is born of God is also justified; yea, that both these gifts of God are given to every believer in one and the same moment. In one point of time his sins are blotted out, and he is born again of God. 2. But though it be allowed, that justification and the new birth are, in point of time, inseparable from each other, yet are they easily distinguished, as being not the same, but things of a widely different nature. Justification implies only a relative, the new birth a real, change. God in justifying us does something for us; in begetting us again, he does the work in us. The former changes our outward relation to God, so that of enemies we become children; by the latter our inmost souls are changed, so that of sinners we become saints. The one restores us to the favor, the other to the image, of God. The one is the taking away the guilt, the other the taking away the power, of sin: So that, although they are joined together in point of time, yet are they of wholly distinct natures. 3. The not discerning this, the not observing the wide difference there is between being justified and being born again, has occasioned exceeding great confusion of thought in many who have treated on this subject; particularly when they have attempted to explain this great privilege of the children of God; to show how "whosoever is born of God doth not commit sin." 4. In order to apprehend this clearly, it may be necessary, First, to consider what is the proper meaning of that expression, "Whosoever is born of God;" and, Secondly, to inquire, in what sense he "doth not commit sin." I. The Meaning of "Whosoever is Born of God" 1. First, we are to consider, what is the proper meaning of that expression, "Whosoever is born of God." And, in general, from all the passages of holy writ wherein this expression, "the being born of God," occurs, we may learn that it implies not barely the being baptized, or any outward change whatever; but a vast inward change, a change wrought in the soul, by the operation of the Holy Ghost; a change in the whole manner of our existence; for, from the moment we are born of God, we live in quite another manner than we did before; we are, as it were, in another world. 2. The ground and reason of the expression is easy to be understood. When we undergo this great change, we may, with much propriety, be said to be born again, because there is so near a resemblance between the circumstances of the natural and of the spiritual birth; so that to consider the circumstances of the natural birth, is the most easy way to understand the spiritual. 3. The child which is not yet born subsists indeed by the air, as does everything which has life; but feels it not, nor any thing else, unless in a very dull and imperfect manner. It hears little, if at all; the organs of hearing being as yet closed up. It sees nothing; having its eyes fast shut, and being surrounded with utter darkness. There are, it may be, some faint beginnings of life, when the time of his birth draws nigh, and some motion consequent thereon, whereby it is distinguished from a mere mass of matter; but it has no senses; all these avenues of the soul are hitherto quite shut up. Of consequence, it has scarce any intercourse with this visible world; nor any knowledge, conception, or idea, of the things that occur therein. 4. The reason why he that is not yet born is wholly a stranger to the visible world, is, not because it is afar off; (it is very nigh; it surrounds him on every side;) but, partly, because he has not those senses, they are not yet opened in his soul, whereby alone it is possible to hold commerce with the material world; and partly, because so thick a veil is cast between, through which he can discern nothing. 5. But no sooner is the child born into the world, than he exists in a quite different manner. He now feels the air with which he is surrounded, and which pours into him from every side, as fast as he alternately breathes it back, to sustain the flame of life: And hence springs a continual increase of strength, of motion, and of sensation; all the bodily senses being now awakened, and furnished with their proper objects. His eyes are now opened to perceive the light, which, silently flowing in upon them, discovers not only itself, but an infinite variety of things, with which before he was wholly unacquainted. His ears are unclosed, and sounds rush in with endless diversity. Every sense is employed upon such objects as are peculiarly suitable to it; and by these inlets the soul, having an open intercourse with the visible world, acquires more and more knowledge of sensible things, of all the things which are under the sun.. 6. So it is with him that is born of God. Before that great change is wrought, although he subsists by Him, in whom all that have life "live, and move, and have their being," yet he is not sensible of God; he does not feel, he has no inward consciousness of His presence. He does not perceive that divine breath of life, without which he cannot subsist a moment: Nor is he sensible of any of the things of God; they make no impression upon his soul. God is continually calling to him from on high, but he heareth not; his ears are shut, so that the "voice of the charmer" is lost to him, "charm he never so wisely." He seeth not the things of the spirit of God; the eyes of his understanding being closed, and utter darkness covering his whole soul, surrounding him on every side. It is true he may have some faint dawnings of life, some small beginnings of spiritual motion, but as yet he has no spiritual senses capable of discerning spiritual objects; consequently, he "discerneth not the things of the Spirit of God; he cannot know them, because they are spiritually discerned." 7. Hence he has scarce any knowledge of the invisible world, as he has scarce any intercourse with it. Not that it is afar off: No: He is in the midst of it; it encompasses him round about. The other world, as we usually term it, is not far from every one of us: It is above, and beneath, and on every side. Only the natural man discerneth it not; partly, because he has no spiritual senses, whereby alone we can discern the things of God; partly, because so thick a veil is interposed as he knows not how to penetrate.. 8. But when he is born of God born of the Spirit, how is the manner of his existence changed! His whole soul is now sensible of God, and he can say, by sure experience, "Thou art about my bed, and about my path;" I feel thee in all my ways: "Thou besettest me behind and before, and layest thy hand upon me." The Spirit or breath of God is immediately inspired, breathed into the new-born soul; and the same breath which comes from, returns to, God: As it is continually received by faith, so it is continually rendered back by love, by prayer, and praise, and thanksgiving; love, and praise, and prayer being the breath of every soul which is truly born of God. And by this new kind of spiritual respiration, spiritual life is not only sustained, but increased day by day, together with spiritual length, and motion, and sensation; all the senses of the soul being now awake, and capable of discerning spiritual good and evil.. 9. "The eyes of his understanding" are now "open," and he "seeth Him that is invisible." He sees what is "the exceeding greatness of his power" and of his love towards them that believe. He sees that God is merciful to him a sinner, that he is reconciled through the Son of his love. He clearly perceives both the pardoning love of God, and all his "exceeding great and precious promises." "God, who commanded the light to shine out of darkness, hath shined," and doth shine, "in his heart," to enlighten him with "the knowledge of the glory of God in the face of Jesus Christ." All the darkness is now passed away, and he abides in the light of God’s countenance.. 10. His ears are now opened, and the voice of God no longer calls in vain.. He hears and obeys the heavenly calling: He knows the voice of his Shepherd. All his spiritual senses being now awakened, he has a clear intercourse with the invisible world; and hence he knows more and more of the things which before it could not "enter into his heart to conceive." He now knows what the peace of God is; what is joy in the Holy Ghost; what is the love of God which is shed abroad in the hearts of them that believe in him through Christ Jesus. Thus the veil being removed which before intercepted the light and voice, the knowledge and love of God, he who is born of the Spirit dwelleth in love, "dwelleth in God, and God in him." II. In what sense he "doth not commit sin." 1. Having considered the meaning of that expression, "Whosoever is born of God," it remains, in the Second place, to inquire, in what sense he "doth not commit sin." Now one who is so born of God, as hath been above described, who continually receives into his soul the breath of life from God, the gracious influence of his Spirit, and continually renders it back; one who thus believes and loves, who by faith perceives the continual actings of God upon his spirit, and by a kind of spiritual reaction returns the grace he receives, in unceasing love, and praise, and prayer; not only doth not commit sin, while he thus keepeth himself, but so long as this "seed remaineth in him, he cannot sin, because he is born of God." 2. By sin, I here understand outward sin, according to the plain, common acceptation of the word; an actual, voluntary transgression of the law; of the revealed, written law of God; of any commandment of God, acknowledged to be such at the time that it is transgressed. But "whosoever is born of God," while he abideth in faith and love, and in the spirit of prayer and thanksgiving, not only doth not, but cannot, thus commit sin. So long as he thus believeth in God through Christ, and loves him, and is pouring out his heart before him, he cannot voluntarily transgress any command of God, either by speaking or acting what he knows God hath forbidden: So long that seed which remaineth in him, that loving, praying, thankful faith, compels him to refrain from whatsoever he knows to be an abomination in the sight of God.. 3. But here a difficulty will immediately to occur; and one that to many has appeared insuperable, and induced them to deny the plain assertion of the Apostle, and give up the privilege of the children of God. It is plain, in fact, that those whom we cannot deny to have been truly born of God, (the Spirit of God having given us in his word this infallible testimony concerning them,) nevertheless, not only could, but did, commit sin, even gross, outward sin. They did transgress the plain, known laws of God, speaking or acting what they knew he had forbidden.. 4. Thus David was unquestionably born of God or ever he was anointed king over Israel. He knew in whom he had believed; "he was strong in faith, giving glory to God." "The Lord," saith he, "is my Shepherd; therefore can I lack nothing. He shall feed me in green pastures, and lead me forth beside the waters of comfort. Yea, though I walk through the valley of the shadow of death, I Will fear no evil; for thou art with me." (Psalm 23:1, etc) He was filled with love; such as often constrained him to cry out, "I will love thee, O Lord, my strength: The Lord is my stony rock, and my defense; the horn also of my salvation, and my refuge." (Psalm 18:1.) He was a man of prayer; pouring out his soul before God in all circumstances of life; and abundant in praises and thanksgiving. "Thy praise," saith he, "shall be ever in my mouth:" (Psalm 34:1:) "Thou art my God, and I Will thank thee; thou art my God, and I will praise thee." (Psalm 118:28.) And yet such a child of God could and did commit sin; yea, the horrid sins of adultery and murder. 5. And even after the Holy Ghost was more largely given, after "life and immortality were brought to light by the gospel," we want not instances of the same melancholy kind, which were also doubtless written for our instruction. Thus he who (probably from his selling all that he had, and bringing the price for the relief of his poor brethren) was by the Apostles themselves surnamed Barnabas, that is, the son of consolation; (Acts 4:36, 37;) who was so honored at Antioch, as to be selected with Saul out of all the disciples, to carry their relief unto the brethren in Judea; (Acts 11:29, 30;) this Barnabas, who, at his return from Judea, was, by the peculiar direction of the Holy Ghost, solemnly "separated from the other Prophets and preachers, for the work whereunto God had called him," (13:1-4,) even to accompany the great Apostle among the Gentiles, and to be his fellow-laborer in every place; – nevertheless, was afterwards so sharp, (15:35, 39,) in his contention with St. Paul, (because he "thought it not good to take with them John," in his visiting the brethren a second time, "who had departed from them from Pamphylia, and went not with them to the work,") that he himself also departed from the work; that he "took John, and sailed unto Cyprus;" (15:39;) forsaking him to whom he had been in so immediate a manner joined by the Holy Ghost. 6. An instance more astonishing than both these is given by St. Paul in his Epistle to the Galatians. When Peter, the aged, the zealous, the first of the Apostles, one of the three most highly favored by his Lord, was come to Antioch, I withstood him to the face, because he was to be blamed. For before that certain came from James, he did eat with the Gentiles," – the Heathens converted to the Christian faith, as having been peculiarly taught of God, that he "should not call any man common or unclean." (Acts 10:28.) "But, when they were come, he separated himself; fearing them which were of the circumcision. And the other, Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation. But when I saw that they walked not uprightly, according to the truth of the gospel, I said unto Peter, before them all, If thou, being a Jew, livest after the manner of the Gentiles," – not regarding the ceremonial law of Moses, – "why compellest thou the Gentiles to live as do the Jews?" (Galatians 2:11, etc.) Here is also plain, undeniable sin committed by one who was undoubtedly born of God. But how can this be reconciled with the assertion of St. John, if taken in the obvious literal meaning, that "whosoever is born of God, doth not commit sin?" 7. I answer, what has been long observed is this: So long as "he that is born of God keepeth himself;" (which he is able to do, by the grace of God,) "the wicked one toucheth him not:" But if he keepeth not himself, if he abideth not in the faith, he may commit sin even as another man . It is easy therefore to understand, how any of these children of God might be moved from his own steadfastness, and yet the great truth of God, declared by the Apostle, remain steadfast and unshaken. He did not "keep himself," by that grace of God which was sufficient for him. He fell, step by step, First, into negative, inward sin, not "stirring up the gift of God which was in him," not "watching unto prayer," not "pressing on to the mark of the prize of his high calling:" Then, into positive inward sin, inclining to wickedness with his heart, giving way to some evil desire or temper: Next, he lost his faith, his sight of a pardoning God, and consequently his love of God; and, being then weak and like another man, he was capable of committing even outward sin. 8. To explain this by a particular instance: David was born of God, and saw God by faith. He loved God in sincerity. He could truly say, "Whom have I in heaven but thee? and there is none upon earth," neither person nor thing "that I desire in comparison of thee." But still there remained in his heart that corruption of nature, which is the seed of all evil. "He was walking upon the roof of his house," (2 Samuel 11:2,) probably praising the God whom his soul loved, when he looked down, and saw Bathsheba. He felt a temptation; a thought which tended to evil. The Spirit of God did not fail to convince him of this. He doubtless heard and knew the warning voice; but he yielded in some measure to the thought, and the temptation began to prevail over him. Hereby his spirit was sullied; he saw God still; but it was more dimly than before. He loved God still; but not in the same degree; not with the same strength and ardor of affection. Yet God checked him again, though his Spirit was grieved; and his voice, though fainter and fainter, still whispered, "sin lieth at the door; look unto me, and be thou saved." but he would not hear, He looked again, not unto God, but unto the forbidden object, till nature was superior to grace, and kindled lust in his soul. The eye of his mind was now closed again, and God vanished out of his sight. Faith, the divine, supernatural intercourse with God, and the love of God, ceased together: He then rushed on as a horse into the battle, and knowingly committed the outward sin. 9. You see THE UNQUESTIONABLE PROGRESS FROM GRACE TO SIN Thus it goes on, from step to step: (1.) The divine seed of loving, conquering faith, remains in him that is born of God. "He keepeth himself," by the grace of God, and "cannot commit sin." (2.) A temptation arises; whether from the world, the flesh, or the devil, it matters not. (3.) The Spirit of God gives him warning that sin is near, and bids him more abundantly watch unto prayer. (4.) He gives way, in some degree, to the temptation, which now begins to grow pleasing to him. (5.) The Holy Spirit is grieved; his faith is weakened; and his love of God grows cold. (6.) The Spirit reproves him more sharply, and saith, "This is the way; walk thou in it." (7.) He turns away from the painful voice of God, and listens to the pleasing voice of the tempter. (8.) Evil desire begins and spreads in his soul, till faith and love vanish away: He is then capable of committing outward sin, the power of the Lord being departed from him. 10. To explain this by another instance: The Apostle Peter was full of faith and of the Holy Ghost; and hereby keeping himself, he had a conscience void of offense toward God and toward man. Walking thus in simplicity and godly sincerity, "before that certain came from James, he did eat with the Gentiles," knowing that what God had cleansed was not common or unclean. But "when they were come," a temptation arose in his hearts "to fear those of the circumcision," (the Jewish converts, who were zealous for circumcision and the other rites of the Mosaic law,) and regard the favor and praise of these men, more than the praise of God. He was warned by the Spirit that sin was near: Nevertheless, he yielded to it in some degree, even to sinful fear of man, and his faith and love were proportionably weakened. God reproved him again for giving place to the devil. Yet he would not hearken to the voice of his Shepherd; but gave himself up to that slavish fear, and thereby quenched the Spirit. Then God disappeared, and, faith and love being extinct, he committed the outward sin: Walking not uprightly, not "according to the truth of the gospel," he "separated himself" from his Christian brethren, and by his evil example, if not advice also, "compelled even the Gentiles to live after the manner of the Jews;" to entangle themselves again with that "yoke of bondage," from which "Christ had set them free." Thus it is unquestionably true, that he who is born of God, keeping himself; doth not, cannot commit sin; and yet, if he keepeth not himself, he may commit all manner of sin with greediness. III. The Necessary Life of God in Soul 1. From the preceding considerations we may learn, First, to give a clear and incontestable answer to a question which has frequently perplexed many who were sincere of heart. "Does sin precede or follow the loss of faith? Does a child of God first commit sin, and thereby lose his faith? Or does he lose this faith first, before he can commit sin?" I answer, Some sin of omission, at least, must necessarily precede the loss of faith; some inward sin: But the loss of faith must precede the committing outward sin. The more any believer examines his own heart, the more will he be convinced of this: That faith working by love excludes both inward and outward sin from a soul watching unto prayer; that nevertheless we are even then liable to temptation, particularly to the sin that did easily beset us; that if the loving eye of the soul be steadily fixed on God, the temptation soon vanishes away: But if not, if we are exelkomenoi, (as the Apostle James speaks, chap. 1:14,) drawn out of God by our own desire, and deleazomenoi, caught by the bait of present or promised pleasures; then that desire, conceived in us, brings forth sin; and, having by that inward sin destroyed our faith, it casts us headlong into the snare of the devil, so that we may commit any outward sin whatever. 2. From what has been said, we may learn, Secondly, What the life of God in the soul of a believer is; wherein it properly consists; and what is immediately and necessarily implied therein. It immediately and necessarily implies the continual inspiration of God’s Holy Spirit; God’s breathing into the soul, and the soul’s breathing back what it first receives from God; a continual action of God upon the soul, and a reaction of the soul upon God; an unceasing presence of God, the loving, pardoning God, manifested to the heart, and perceived by faith; and an unceasing return of love, praise, and prayer, offering up all the thoughts of our hearts, all the words of our tongues, all the works of our hands, all our body, soul, and spirit, to be a holy sacrifice, acceptable unto God in Christ Jesus. 3. And hence we may, Thirdly, infer The absolute necessity of this reaction of the soul, (whatsoever it be called,) in order to the continuance of the divine life therein. For it plainly appears, God does not continue to act upon the soul, unless the soul re-acts upon God. He prevents [goes before] us indeed with the blessings of his goodness. He first loves us, and manifests himself unto us. While we are yet afar off, he calls us to himself, and shines upon our hearts. But if we do not then love him who first loved us; if we will not hearken to his voice; if we turn our eye away from him, and will not attend to the light which he pours in upon us; his Spirit will not always strive: He will gradually withdraw, and leave us to the darkness of our own hearts. He will not continue to breathe into our soul, unless our soul breathes toward him again; unless our love, and prayers and thanksgiving return to him, a sacrifice wherewith he is well pleased. 4. Let us learn, Lastly, to follow that direction of the great Apostle, "Be not high-minded, but fear." Let us fear sin, more than death or hell. Let us have a jealous (though not painful) fear, lest we should lean to our own deceitful hearts. "Let him that standeth take heed lest he fall." Even he who now standeth fast in the grace of God, in the faith that overcometh the world, may nevertheless fall into inward sin, and thereby "make shipwreck of his faith." And how easily then will outward sin regain its dominion over him! Thou, therefore, O man of God! watch always; that thou mayest always hear the voice of God! Watch, that thou mayest pray without ceasing, at all times, and in all places, pouring out thy heart before him! So shalt thou always believe, and always love, and never commit sin. The Works of John Wesley, Sermon #, "The Great Priviledge of those who are born of God"

An Address to Perfect Christians by John Fletcher YE have not sung the preceding hymns in vain, O ye men of God, who have mixed faith with your evangelical requests. The God, who says, "Open thy mouth wide, and I will fill it;" the gracious God who declares, "Blessed are they that hunger after righteousness, for they shall be filled;" that faithful, covenant-keeping God has now filled you with all "righteousness, peace, and joy in believing." The brightness of Christ's appearing has destroyed the indwelling "man of sin." He who had slain the lion and the bear (he who had already done so great things for you) has now crowned all his blessings by slaying the Goliath within. Aspiring, unbelieving self is fallen before the victorious Son of David. "The quick and powerful word of God, which is sharper than any two-edged sword, has pierced even to the dividing asunder of soul and spirit." The carnal mind is cut off: the circumcision of the heart, through the Spirit, has fully taken place in your breasts; and now "that mind is in you which was also in Christ Jesus; ye are spiritually minded:" loving God with all your heart, and your neighbour as yourselves, "ye are full of goodness, ye keep the commandments," ye observe the law of liberty, ye fulfill the law of Christ. Of him ye have "learned to be meek and lowly in heart." Ye have fully "taken his yoke upon you;" in so doing ye have found a sweet, abiding rest unto your souls; and from blessed experience ye can say, "Christ's yoke is easy, and his burden is light. His ways are ways of pleasantness, and all his paths are peace. All the paths of the Lord are mercy and truth, unto such as keep his covenant and his testimonies." The beatitudes are sensibly yours: and the charity, described by St. Paul, has the same place in your breasts which the tables of the law had in the ark of the covenant. Ye are the living temples of the trinity: the Father is your life; the Son your light; the Spirit your love; ye are truly baptized into the mystery of God, ye continue to "drink into one spirit," and thus ye enjoy the grace of both sacraments. There is an end of your Lo here! and Lo there! The kingdom of God is now established within you. Christ's "righteousness, peace, and joy" are rooted in your breasts "by the Holy Ghost given unto you, as an abiding guide, and indwelling comforter. Your introverted eye of faith looks at God, who gently "guides you with his eye" into all the truth necessary to make you "do justice, love mercy, and walk humbly with your God." Simplicity of intention keeps darkness out of your mind, and purity of affection keeps wrong fires out of your breast: by the former, ye are without guile; by the latter, ye are without envy. Your passive will instantly melts into the will of God; and on all occasions you meekly say, "Not my will, O Father, but thine be done!" Thus ye are always ready to suffer what you are called to suffer. Your active will evermore says, "Speak, Lord; thy servant heareth: what wouldst thou have me to do? It is my meat and drink to do the will of my heavenly Father!" Thus are ye always ready to do whatsoever ye are convinced that God calls you to do; and "whatsoever ye do, whether ye eat, or drink, or do any thing else, ye do all to the glory of God, and in the name of our Lord Jesus Christ; rejoicing evermore; praying without ceasing; in every thing giving thanks;" solemnly looking for and hasting unto the hour of your dissolution, and the "day of God, wherein the heavens, being on fire, shall be dissolved," and your soul, being clothed with a celestial body, shall be able to do celestial services to the God of your life. In this blessed state of Christian perfection the holy "anointing, which ye have received of him, abideth in you, and ye need not that any man teach you, unless it be as the same anointing teacheth." Agreeably, therefore, to that anointing, which teaches by a variety of means, which formerly taught a prophet by an ass, and daily instructs God's children by the ant, I shall venture to set before you some important directions which the Holy Ghost has already suggested to your pure minds: "for I would not be negligent to put you in remembrance of these things, though ye know them, and be established in the present truth. Yea, I think it meet to stir you up, by putting you in remembrance," and giving you some hints, which it is safe for you frequently to meditate upon. I. Beware lest Satan cause you to lose the grace you now experience I. Adam, ye know, lost his human perfection in paradise; Satan lost his angelic perfection in heaven; the devil thrust sore at Christ in the wilderness, to throw him down from his mediatorial perfection: and St. Paul, in the same epistles where he professes not only Christian, but apostolic perfection also, (Phil. iii, 15; 1 Cor. ii, 6; 2 Cor. xii, 11,) informs us that he continued to "run for the crown of heavenly perfection" like a man who might not only lose his crown of Christian perfection, but become a reprobate, and be cast away, 1 Cor. ix, 25, 27. And, therefore, "so run ye also, that no man take your crown" of Christian perfection in this world, and that ye may obtain your crown of angelic perfection in the world to come. Still keep your body under. Still guard your senses. Still watch your own heart, and, "steadfast in the faith, still resist the devil that he may flee from you;" remembering that if Christ himself, as Son of man, had conferred with flesh and blood, refused to deny himself, and avoided taking up his cross, he had lost his perfection, and sealed up our original apostasy. "We do not find," says Mr. Wesley, in his Plain Account of Christian Perfection, "any general state described in Scripture, from which a man cannot draw back to sin. If there were any state wherein this is impossible, it would be that of those 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 may yet fall and perish, Heb. x, 29. Even 'fathers in Christ' need that warning, 'Love not the world' 1 John ii, 15. They who 'rejoice, pray, and give thanks without ceasing,' may nevertheless 'quench the Spirit,' 1 Thess. v, 16, &c. Nay, even they who are 'sealed unto the day of redemption,' may yet 'grieve the Holy Spirit of God,' Eph. v, 30." The doctrine of the absolute perseverance of the saints is the first card which the devil played against man:—"Ye shall not surely die, if ye break the law of your perfection." This fatal card won the game. Mankind and paradise were lost. The artful serpent had too well succeeded at his first game to forget that lucky card at his second. See him "transforming himself into an angel of light on the pinnacle of the temple." There he plays over again his old game against the Son of God. Out of the Bible he pulls the very card which won our first parents, and swept the stake—paradise—yea, swept it with the besom of destruction:—"Cast thyself down," says he, "for it is written, [that all things shall work together for thy good, thy very falls not excepted,] he shall give his angels charge concerning thee, and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone." The tempter (thanks be to Christ!) lost the game at that time, but he did not lose his card: and it is probable that he will play it round against you all only with some variation. Let me mention one among a thousand:—He promised our Lord that God's "angels should bear him up in their hands, if he threw himself down;" and it is not unlikely that he will promise you greater things still. Nor should I wonder if he was bold enough to hint, that when you cast yourselves down, "God himself shall bear you up in his HANDS, yea, in his ARMS of everlasting love." O ye men of God, learn wisdom by the fall of Adam. O ye anointed sons of the Most High, learn watchfulness by the conduct of Christ. If he was afraid to "tempt the Lord his God," will ye dare to do it? If he rejected, as poison, the hook of the absolute perseverance of the saints, though it was baited with Scripture, will ye swallow it down as if it were "honey out of the rock of ages?" No: "through faith in Christ, the Scriptures have made you wise unto salvation:" you will not only flee with all speed from evil, but from the very appearance of evil: and when you stand on the brink of a temptation, far from "entering into it," under any pretence whatever, ye will leap back into the bosom of him who says, "Watch and pray, lest ye enter into temptation; for though the spirit is willing, the flesh is weak." I grant that, evangelically speaking, "the weakness of the flesh" is not sin; but yet the "deceitfulness of sin" creeps in at this door: and in this way not a few of God's children, "after they had escaped the pollutions of the world, through the" sanctifying knowledge of Christ, under plausible pretences, 'have been entangled again therein and overcome." Let their falls make you cautious. Ye have "put on the whole armour of God;" O keep it on, and use it "with all prayer," that ye may to the last "stand complete in Christ, and be more than conquerors through him that has loved you." II. Remember that "every one who is perfect shall be as his Master." Now if your Master was tempted and assaulted to the last; if to the last he watched and prayed, using all the means of grace himself, and enforcing the use of them upon others; if to the last he fought against the world, the flesh, and the devil, and did not "put off the harness" till he had put off the body; think not yourselves above him; but "go and do likewise." If he did not regain paradise, without going through the most complete renunciation of all the good things of this world, and without meekly submitting to the severe stroke of his last enemy, death, be content to be "perfect as he was:" nor fancy that your flesh and blood can inherit the celestial kingdom of God, when the flesh and blood which Emmanuel himself assumed from a pure virgin, could not inherit it without passing under the cherub's flaming sword: I mean, without going through the gates of death. III. Ye are not complete in wisdom. Perfect love does not imply perfect knowledge; but perfect humility, and perfect readiness to receive instruction. Remember, therefore, that if ever ye show that ye are above being instructed, even by a fisherman who teaches according to the Divine anointing, ye will show that ye are fallen from a perfection of humility into a perfection of pride. IV. Do not confound angelical with Christian perfection. Uninterrupted transports of praise, and ceaseless raptures of joy, do not belong to Christian, but to angelical perfection. Our feeble frame can bear but a few drops of that glorious cup. In general, that new wine is too strong for our old bottles; that power is too excellent for our earthen, cracked vessels; but weak as they are, they can bear a fulness of meekness, of resignation, of humility, and of that love which is willing to "obey unto death." If God indulge you with ecstacies, and extraordinary revelations, be thankful for them: but be "not exalted above measure by them;" take care lest enthusiastic delusions mix themselves with them; and remember that your Christian perfection does not so much consist in "building a tabernacle" upon Mount Tabor, to rest and enjoy rare sights there, as in resolutely taking up the cross, and following Christ to the palace of a proud Caiaphas, to the judgment hall of an unjust Pilate, and to the top of an ignominious Calvary. Ye never read in your Bibles, "Let that glory be upon you which was also upon St. Stephen, when he looked up steadfastly into heaven, and said, Behold! I see the heavens opened, and the Son of man standing on the right hand of God." But ye have frequently read there, "Let this mind be in you, which was also in Christ Jesus, who made himself of no reputation, took upon him the form of a servant, and being found in fashion as a man, humbled himself, and became obedient unto death, even the death of the cross." See him on that ignominious gibbet! He hangs—abandoned by his friends—surrounded by his foes—condemned by the rich—insulted by the poor! He hangs—"a worm and no man—a very scorn of men, and the outcast of the people! All that see him laugh him to scorn! They shoot out their lips and shake their heads, saying, He trusted in God, that he would deliver him; let him deliver him, if he will have him!" There is none to help him: one of his apostles denies, another sells him; and the rest run away. "Many oxen are come about him: fat bulls of Bashan close him on every side; they gape upon him with their mouths as it were a ramping lion; he is poured out like water; his heart in the midst of his body is like melting wax; his strength is dried up like a potsherd; his tongue cleaveth to his gums; he is going into the dust of death; many dogs are come about him; and the counsel of the wicked layeth siege against him; his hands and feet are pierced; you may tell all his bones; they stand staring and looking upon him; they part his garments among them, and cast lots for the only remains of his property, his plain, seamless vesture. Both suns, the visible and the invisible, seem eclisped. No cheering beam of created light gilds his gloomy prospect. No smile of his heavenly Father supports his agonizing soul! No cordial, unless it be vinegar and gall, revives his sinking spirits! He has nothing left except his God. But his God is enough for him. In his God he has all things. And though his soul is seized with sorrow, even unto death, yet it hangs more firmly upon his God by a naked faith, than his lacerated body does on the cross by the clenched nails. The perfection of his love shines in all its Christian glory. He not only forgives his insulting foes and bloody persecutors, but, in the highest point of his passion, he forgets his own wants, and thirsts after their eternal happiness. Together with his blood, he pours out his soul for them; and, excusing them all, he says, "Father, forgive them, for they know not what they do." O ye adult sons of God, in this glass behold all with open face the glory of your Redeemer's forgiving, praying love; and, as ye "behold it, be changed into the same image from glory to glory, by the loving Spirit of the Lord." V. God may call you to deep suffering. This lesson is deep; but he may teach you one deeper still. By a strong sympathy with him in all his sufferings, he may call you to "know him every way crucified." Stern justice thunders from heaven, "Awake, O sword, against the man who is my fellow!" The sword awakes; the sword goes through his soul; the flaming sword is quenched in his blood. But is one sinew of his perfect faith cut, one fibre of his perfect resignation injured by the astonishing blow? No; his God slays him, and yet he trusts in his God. By the noblest of all ventures, in the most dreadful of all storms, he meekly bows his head, and shelters his departing soul in the bosom of his God. "My God, my God!" says he, "though all my comforts have forsaken me, and all thy storms and waves go over me, yet 'into thy hands I commend my spirit. For thou wilt not leave my soul in hell; neither wilt thou suffer thy Holy One to see corruption. Thou wilt show me the path of life, in thy presence is fulness of joy, and at thy right hand [where I shall soon sit] there are pleasures for evermore.'" What a pattern of perfect confidence! O ye perfect Christians, be ambitious to ascend to those amazing heights of Christ's perfection: for hereunto are ye called; because Christ also suffered for us; leaving us an example, that we should follow his steps, who knew no sin, who, when he was reviled, reviled not again; when he suffered he threatened not, but committed himself to him that judgeth righteously." If this is your high calling on earth, rest not, O ye fathers in Christ, till your patient hope, and perfect confidence in God have got their last victory over your last enemy—the king of terrors. "The ground of a thousand mistakes," says Mr. Wesley, "is, the not considering deeply that love is the highest gift of God, humble, gentle, patient love: that all visions, revelations, manifestations whatever, are little things compared to love." It were well you should be thoroughly sensible of this; the heaven of heavens is love. There is nothing higher in religion: there is, in effect, nothing else. If you look for any thing but more love, you are looking wide of the mark, you are getting out of the royal way. And when you are asking others, 'Have you received this or that blessing?' if you mean any thing but more love, you mean wrong; you are leading them out of the way, and putting them upon a false scent. Settle it then in your heart, that from the moment God has saved you from all sin, you are to aim at nothing but more of that love described in the thirteenth of the Corinthians. You can go no higher than this, till you are carried into Abraham's bosom." VI. Love is humble. VI. Love is humble. "Be therefore clothed with humility," says Mr. Wesley: "let it not only fill, but cover you all over. Let modesty and self diffidence appear in all your words and actions. Let all you speak and do show that you are little, and base, and mean, and vile in your own eyes. As one instance of this, be always ready to own any fault you have been in. If you have at any time thought, spoke, or acted wrong, be not backward to acknowledge it. Never dream that this will hurt the cause of God: no, it will farther it. Be therefore open and frank when you are taxed with any thing: let it appear just as it is; and you will thereby not hinder, but adorn the Gospel." Why should ye be more backward in acknowledging your failings, than in confessing that ye do not pretend to infallibility? St. Paul was perfect in the love which casts out fear, and therefore he boldly reproved the high priest: but when he had reproved him more sharply than the fifth commandment allows, he directly confessed his mistake, and set his seal to the importance of the duty, in which he had been inadvertently wanting. Then Paul said, "I knew not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy people." St. John was perfect in the courteous, humble love which brings us down at the feet of all. His courtesy, his humility, and the dazzling glory which beamed forth from a divine messenger (whom he apprehended to be more than a creature) betrayed him into a fault contrary to that of St. Paul: but, far from concealing it, he openly confessed it, and published his confession for the edification of all the Churches: "When I had heard and seen," says he, "I fell down to worship before the feet of the angel who showed me these things. Then saith he unto me, See thou do it not, for I am thy fellow servant." Christian perfection shines as much in the childlike simplicity with which the perfect readily acknowledge their faults, as it does in the manly steadiness with which they "resist unto blood, striving against sin."

A sinner pardoned and sanctified must, in the very nature of things, be considered as a sinner VII. If humble love makes us frankly confess our faults, much more does it incline us to own ourselves sinners, miserable sinners before that God whom we have so frequently offended. I need not remind you that your "bodies are dead because of sin." You see, you feel it, and therefore, so long as you dwell in a prison of flesh and blood, which death, the avenger of sin, is to pull down; so long as your final justification, as pardoned and sanctified sinners, has not taken place: yea, so long as you break the law of paradisiacal perfection, under which you were originally placed, it is meet, right, and your bounden duty to consider yourselves as sinners, who, as transgressors of the law of innocence and the law of liberty, are guilty of death,—of eternal death. St. Paul did so after he was "come to Mount Sion, and to the spirits of just men made perfect." He still looked upon himself as the chief of sinners, because he had been a daring blasphemer of Christ, and a fierce. persecutor of his people. "Christ," says he, "came to save sinners, of whom I am chief." The reason is plain. Matter of fact is, and will be matter of fact to all eternity. According to the doctrines of grace and justice, and before the throne of God's mercy and holiness, a sinner pardoned and sanctified must, in the very nature of things, be considered as a sinner; for if you consider him as a saint absolutely abstracted from the character of a sinner, how can he be a pardoned and sanctified sinner? To all eternity, therefore, but much more while death (the wages of sin) is at your heels, and while ye are going to "appear before the judgment seat of Christ, to receive" your final sentence of absolution or condemnation, it will become you to say with St. Paul, "We have all sinned, and come short of the glory of God; being justified freely [as sinners] by his grace, through the redemption that is in Jesus Christ;" although we are justified JUDICIALLY as believers, through faith; as obedient believers, through the obedience of faith; and as perfect Christians, through Christian perfection. Bear the burdens of the weak. VIII. Humble love "becomes all things [but sin] to all men," although it delights most in those who are most holy. Ye may, and ought to set your love of peculiar complacence upon God's dearest children; upon "those who excel in virtue;" because they more strongly reflect the image of "the God of love, the Holy One of Israel." But, if ye despise the weak, and are above lending them a helping hand, ye are fallen from Christian perfection, which teaches us to "bear one another's burdens," especially the burdens of the weak. Imitate then the tenderness and wisdom of the good Shepherd, who "carries the lambs in his bosom, gently leads the sheep which are big with young," feeds with milk those who cannot bear strong meat, and says to his imperfect disciples, "I have many things to say to you, but ye cannot bear them now." Keep at the utmost distance from the shackles of a narrow, prejudiced, bigoted spirit. IX. "Where the loving Spirit of the Lord is, there is liberty." Keep therefore at the utmost distance from the shackles of a narrow, prejudiced, bigoted spirit. The moment ye confine your love to the people who think just as you do, and your regard to the preachers who exactly suit your taste, you fall from perfection and turn bigots. "I entreat you," says Mr. Wesley, in his Plain Account, "beware of bigotry. Let not your love, or beneficence, be confined to Methodists (so called) only; much less to that very small part of them who seem to be renewed in love; or to those who believe yours and their report. O make not this your Shibboleth." On the contrary, as ye have time and ability, "do good to all men." Let your benevolence shine upon all: let your charity send its cherishing beams toward all, in proper degrees. So shall ye be perfect as your heavenly Father, "who makes his sun to shine upon all;" although he sends the brightest and warmest beams of his favour upon "the household of faith," and reserves his richest bounties for those who lay out their five talents to the best advantage. Beware of desiring any thing but God. X. Love, pure love, is satisfied with the Supreme Good—with GOD. "Beware then of desiring any thing but him. Now you desire nothing else. Every other desire is driven out: see that none enter in again. 'Keep thyself pure: let your eye remain single, and your whole body shall remain full of light.' Admit no desire of pleasing food, or any other pleasure of sense; no desire of pleasing the eye or imagination; no desire of money, of praise, or esteem; of happiness in any creature. You may bring these desires back; but ye need not; you may feel them no more. 'O stand fast in the liberty wherewith Christ hath made you free!' Be patterns to all, of denying yourselves, and taking up your cross daily. Let them see that you make no account of any pleasure which does not bring you nearer to God, nor regard any pain which does; that you simply aim at pleasing him, whether by doing or suffering; that the constant language of your heart with regard to pleasure or pain, honour or dishonour, is, All's alike to me, so I In my Lord may live and die!" God will give you contradiction, opposition and crosses of various kinds. XI. The best soldiers are sent upon the most difficult and dangerous expeditions: and as you are the best soldiers of Jesus Christ, ye will probably be called to drink deepest of his cup, and to carry the heaviest burdens. "Expect contradiction and opposition," says the judicious divine, whom I have just quoted, "together with crosses of various kinds. Consider the words of St. Paul, 'To you it is given in behalf of Christ,' for his sake, as a fruit of his death and intercession for you,' not only to believe, but also to suffer for his sake,' Phil. i, 23. It is given!God gives you this opposition or reproach: it is a fresh token of his love. And will you disown the giver? Or spurn his gift, and count it a misfortune? Will you not rather say, 'Father, the hour is come, that thou shouldst be glorified. Now thou givest thy child to suffer something for thee. Do with me according to thy will.' Know that these things, far from being hinderances to the work of God, or to your souls, unless by your own fault, are not only unavoidable in the course of Providence, but profitable, yea, necessary for you. Therefore receive them from God (not from chance) with willingness and thankfulness. Receive them from men with humility, meekness, yieldingness, gentleness, sweetness." Love can never do, nor suffer too much for its Divine object. Love can never do, nor suffer too much for its Divine object. Be then ambitious, like St. Paul, to be made perfect in sufferings. I have already observed that the apostle, not satisfied to be a perfect Christian, would also be a perfect martyr; earnestly desiring to "know the fellowship of Christ's sufferings." Follow him, as he followed his suffering, crucified Lord. Your feet "are shod with the preparation of the Gospel of peace;" run after them both, in the race of obedience, for the crown of martyrdom, if that crown is reserved for you. And if ye miss the crown of those who are martyrs in deed, ye shall, however, receive the reward of those who are martyrs in intention—the crown of righteousness and angelical perfection. Never neglect doing the duty that God's providence is now giving you. XII. But do not so desire to follow Christ to the garden of Gethsemane, as to refuse following him now to the carpenter's shop, if Providence now call you to it. Do not lose the present day by idly looking back at yesterday, or foolishly antedating the cares of to-morrow: but wisely use every hour; spending it as one who stands on the verge of time, on the border of eternity, and one who has his work cut out by a wise Providence from moment to moment. Never, therefore, neglect using the two talents you have now, and doing the duty which is now incumbent upon you. Should ye be tempted to it, under the plausible pretence of waiting for a great number of talents: remember that God doubles our talents in the way of duty, and that it is a maxim, advanced by Elisha Coles himself, "Use grace and have [more] grace." Therefore, "to continual watchfulness and prayer, add continual employment," says Mr. Wesley, "for grace flies a vacuum as well as nature; the devil fills whatever God does not fill." "As by works faith is made perfect, so the completing or destroying of the work of faith, and enjoying the favour, or suffering the displeasure of God, greatly depend on every single act of obedience." If you forget this, you will hardly do now whatsoever your hand findeth to do. Much less will you do it with all your might, for God, for eternity. Humbly and discretly share what God has done for you. XIII. Love is modest: it rather inclines to bashfulness and silence, than to talkative forwardness. "In a multitude of words there wanteth not sin;" be therefore "slow to speak;" nor cast your pearls before those who cannot distinguish them from pebbles. Nevertheless, when you are solemnly called upon to bear testimony to the truth, and to say "what great things God has done for you;" it would be cowardice, or false prudence, not to do it with humility. Be then "always ready to give an answer to every man who [properly] asketh you a reason of the hope that is in you, with meekness [without fluttering anxiety] and with fear" [with a reverential awe of God upon your minds,] 1 Pet. iii, 15. Perfect Christians are "burning and shining lights," and our Lord intimates that, as "a candle is not lighted to be put under a bushel, but upon a candlestick, that it may give light to all the house;" so God does not light the candle of perfect love to hide it in a corner, but to give light to all those who are within the reach of its brightness. If diamonds glitter, if stars shine, if flowers display their colours, and perfumes diffuse their fragrance, to the honour of the Father of lights, and Author of every good gift; if without self seeking they disclose his glory to the utmost of their power, why should "ye not go and do likewise?" Gold answers its most valuable end when it is brought to light, and made to circulate for charitable and pious uses; and not when it lies concealed in a miser's strong box, or in the dark bosom of a mine. But when you lay out your spiritual gold for proper uses, beware of imitating the vanity of those coxcombs who, as often as they are about to pay for a trifle, pull out a handful of gold, merely to make a show of their wealth. XIV. Love or "charity rejoiceth in the [display of an edifying] truth." Fact is fact, all the world over. If you can say to the glory of God, that you are alive, and feel very well, when it is so; why should you not also testify to his honour, that you "live not, but that Christ liveth in you," if you really find that this is your experience? Did not St. John say, "Our love is made perfect, because as he is, so are we in this world?" Did not St. Paul write, "The righteousness of the law is fulfilled in us, who walk after the Spirit?" Did he not, with the same simplicity, aver, that although" he had nothing, and was sorrowful, yet he possessed all things, and was always rejoicing?" With respect to the declaring or concealing what God has done for your soul, the line of your duty runs exactly between the proud forwardness of some stiff Pharisees, and the voluntary humility of some stiff mystics. Hence it appears, that, with respect to the declaring or concealing what God has done for your soul, the line of your duty runs exactly between the proud forwardness of some stiff Pharisees, and the voluntary humility of some stiff mystics. The former vainly boast of more than they experience, and thus set up the cursed idol, SELF: the latter ungratefully hide "the wonderful works of God," which the primitive Christians spoke of publicly in a variety of languages; and so refuse to exalt their gracious benefactor, CHRIST. The first error is undoubtedly more odious than the second; but what need is there of leaning to either? Would ye avoid them both? Let your tempers and lives always declare that perfect love is attainable in this life. And when you have a proper call to declare it with your lips and pens, do it without forwardness, to the glory of God; do it with simplicity, for the edification of your neighbour; do it with godly jealousy, lest ye should show the treasures of Divine grace in your hearts, with the same self complacence with which King Hezekiah showed his treasures, and the golden vessels of the temple to the ambassadors of the king of Babylon, remembering what a dreadful curse this piece of vanity pulled down upon him: "And Isaiah said unto Hezekiah, Hear the word of the Lord, Behold the days come, that all that is in thine house shall be carried into Babylon: nothing shall be left, saith the Lord." If God so severely punished Hezekiah's pride, how properly does St. Peter charge believers to "give with fear an account of the grace which is in them!" and how careful should ye be to observe this important charge! Keep at the utmost distance from vanity, honor God for all He does in and through you. XV. If you will keep at the utmost distance from the vanity which proved so fatal to good King Hezekiah, follow an excellent direction of Mr. Wesley. When you have done any thing for God, or received any favour from him, retire, if not into your closet, into your heart, and say, "I come, Lord, to restore to thee what thou hast given, and I freely relinquish it, to enter again into my own nothingness. For what is the most perfect creature in heaven or earth in thy presence, but a void, capable of being filled with thee and by thee, as the air which is void and dark, is capable of being filled with the light of the sun? Grant therefore, O Lord, that I may never appropriate thy grace to myself, any more than the air appropriates to itself the light of the sun which withdraws it every day to restore it the next; there being nothing in the air that either appropriates his light or resists it. O give me the same facility of receiving and restoring thy grace and good works! I say thine, for I acknowledge that the root from which they spring is in thee, and not in me." "The true means to be filled anew with the riches of grace, is thus to strip ourselves of it; without this it is extremely difficult not to faint in the practice of good works." "And, therefore, that your good works may receive their last perfection, let them lose themselves in God. This is a kind of death to them, resembling that of our bodies, which will not attain their highest life, their immortality, till they lose themselves in the glory of our souls, or rather of God, wherewith they shall be filled. And it is only what they had of earthly and mortal, which good works lose by this spiritual death." XVI. Would ye see this deep precept put in practice? Consider St. Paul. Already possessed of Christian perfection, he does good works from morning till night. He warns every one night and day with tears. He carries the Gospel from east to west. Wherever he stops, he plants a Church at the hazard of his life. But instead of resting in his present perfection, and in the good works which spring from it, "he grows in grace, and in the knowledge of our Lord Jesus Christ;" unweariedly "following after, if that he may apprehend that [perfection] for which also he is apprehended of Christ Jesus,"—that celestial perfection, of which he got lively ideas when he was "caught up to the third heaven, and heard unspeakable words, which it is not possible for a man to utter." With what amazing ardour does he run his race of Christian perfection for the prize of that higher perfection! How does he forget the works of yesterday, when he lays himself out for God to-day! "Though dead, he yet speaketh;" nor can an address to perfect Christians be closed by a more proper speech than his. "Brethren," says he, "be followers of me—I count not myself to have apprehended [my evangelical perfection;] but this one thing I do, forgetting those things which are behind, [settling in none of my former experiences, resting in none of my good works,] and reaching forth unto those things which are before, I press toward the mark for the [celestial] prize of the high calling of God in Christ Jesus. Let us therefore, as many as are perfect, be thus minded; and if in any thing ye be otherwise minded, God shall reveal even this unto you." - Hymns for Perfect Believers - In the meantime you may sing the following hymn of the Rev. Mr. Charles Wesley, which is descriptive of the destruction of corrupt self will, and expressive of the absolute resignation which characterizes a perfect believer:— To do, or not to do; to have, Or not to have, I leave to thee: To be or not to be, I leave: Thy only will be done in me! All my requests are lost in one, "Father, thy only will be done!" Suffice that for the season past, Myself in things Divine I sought; For comforts cried with eager haste, And murmur'd that I found them not I leave it now to thee alone, Father, thy only will be done! Thy gifts I clamour for no more, Or selfishly thy grace require, An evil heart to varnish o'er: JESUS, the giver, I desire, After the flesh no longer known: Father, thy only will be done! Welcome alike the crown or cross, Trouble I cannot ask, nor peace, Nor toil, nor rest, nor gain, nor loss, Nor joy, nor grief, nor pain, nor ease, Nor life, nor death; but ever groan, "Father, thy only will be done!" This hymn suits all the believers who are at the bottom of Mount Sion, and begin to join "the spirits of just men made perfect." But when the triumphal chariot of perfect love gloriously carries you to the top of perfection's hill; when you are raised far above the common heights of the perfect; when you are almost translated into glory, like Elijah, then you may sing another hymn of the same Christian poet... Who in Jesus confide, They are bold to outride All the storms of affliction beneath: With the prophet they soar To that heavenly shore, And outfly all the arrows of death. By faith we are come To our permanent home; And by hope we the rapture improve: By love we still rise, And look down on the skies— For the heaven of heavens is love! Who on earth can conceive, How happy we live In the city of God, the great King? What a concert of praise, When our Jesus's grace The whole heavenly company sing! What a rapturous song, When the glorified throng In the spirit of harmony join! Join all the glad choirs, Hearts, voices, and lyres, And the burden is mercy Divine! But when you cannot follow... to those rapturous heights of perfection, you need not give up your shield. You may still rank among the perfect, if you can heartily join in this version of Psalm 131:— Lord, thou dost the grace impart! Poor in spirit, meek in heart, I shall as my Master be, Rooted in humility. Now, dear Lord, that thee I know, Nothing will I seek below, Aim at nothing great or high, Lowly both in heart and eye. Simple, teachable, and mild, Awed into a little child, Quiet now without my food, Wean'd from every creature good. Hangs my new-born soul on thee, Kept from all idolatry; Nothing wants beneath, above, Resting in thy perfect love. That your earthen vessels may be filled with this love till they break, and you enjoy the Divine object of your faith without an interposing veil of gross flesh and blood, is the wish of one who sincerely praises God on your account, and ardently prays,— "Make up thy Jewels, Lord, and show The glorious, spotless Church below: The fellowship of saints make known; And O! my God, might I be one! O might my lot be cast with these, The least of Jesus' witnesses! O that my Lord would count me meet, To wash his dear disciples' feet! To wait upon his saints below! On Gospel errands for them go! Enjoy the grace to angels given; And serve the royal heirs of heaven!" The Works of John Fletcher, Vol 2, Last Check to Antinomianism, Sec 20, "An address to Perfect Christians"

“The kingdom of God is at hand: Repent ye and belive the gospel.” Mark 1:15 These words naturally lead us to consider, first, the nature of true religion, here termed by our Lord, "the kingdom of God," which, saith he, "is at hand;" and, Secondly, the way thereto, which he points out in those words, "Repent ye, and believe the gospel." I. The Nature of True Religion 1. We are, First, to consider the nature of true religion, here termed by our Lord, "the kingdom of God." The same expression the great Apostle uses in his Epistle to the Romans, where he likewise explains his Lord’s words, saying, "The kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost." (Romans 14:17.) 2. "The kingdom of God," or true religion, "is not meat and drink." It is well known, that not only the unconverted Jews, but great numbers of those who had received the faith of Christ, were, notwithstanding, "zealous of the law," (Acts 2:20,) even the ceremonial law of Moses. Whatsoever, therefore, they found written therein, either concerning meat and drink offerings, or the distinction between clean and unclean meats, they not only observed themselves, but vehemently pressed the same even on those "among the Gentiles" (or Heathens) "who were turned to God;" yea, to such a degree, that some of them taught wheresoever they came among them, "Except ye be circumcised, and keep the law," (the whole ritual law,) "ye cannot be saved." (Acts 15:1, 24.) 3. In opposition to these, the Apostle declares, both here and in many other places, that true religion does not consist in meat and drink, or in any ritual observances; nor, indeed, in any outward thing whatever; in anything exterior to the heart; the whole substance thereof lying in "righteousness, peace, and joy in the Holy Ghost." Not in Any Outward Forms or Ceremonies 4. Not in any outward thing; such as forms, or ceremonies, even of the most excellent kind. Supposing these to be ever so decent and significant, ever so expressive of inward things: Supposing them ever so helpful, not only to the vulgar, whose thought reaches little farther than their sight; but even to men of understanding, men of stronger capacities, as doubtless they may sometimes be: Yea, supposing them, as in the case of the Jews, to be appointed by God himself; yet even during the period of time wherein that appointment remains in force, true religion does not principally consist therein; nay, strictly speaking, not at all. How much more must this hold concerning such rites and forms as are only of human appointment! The religion of Christ rises infinitely higher, and lies immensely deeper, than all these. These are good in their place; just so far as they are in fact subservient to true religion. And it were superstition to object against them, while they are applied only as occasional helps to human weakness. But let no man carry them farther. Let no man dream that they have any intrinsic worth; or that religion cannot subsist without them. This were to make then an abomination to the Lord. 5. The nature of religion is so far from consisting in these, in forms of worship, or rites and ceremonies, that it does not properly consist in any outward actions, of what kind soever. It is true, a man cannot have any religion who is guilty of vicious, immoral actions; or who does to others what he would not they should do unto him, if he were in the same circumstances. And it is also true, that he can have no real religion who "knows to do good, and doeth it not." Yet may a man both abstain from outward evil, and do good, and still have no religion. Yea, two persons may do the same outward work; suppose, feeding the hungry, or clothing the naked; and, in the mean time, one of these may be truly religious, and the other have no religion at all: For the one may act from the love of God and the other from the love of praise. So manifest it is, that although true religion naturally leads to every good word and work, yet the real nature thereof lies deeper still, even in "the hidden man of the heart." Not in Correct Understanding 6. I say of the heart. For neither does religion consist in orthodoxy, or right opinions; which, although they are not properly outward things, are not in the heart, but the understanding. A man may be orthodox in every point; he may not only espouse right opinions, but zealously defend them against all opposers; he may think justly concerning the incarnation of our Lord, concerning the ever-blessed Trinity, and every other doctrine contained in the oracles of God; he may assent to all the three Creeds, – that called the Apostles’, the Nicene, and the Athanasian; and yet it is possible he may have no religion at all, no more than a Jew, Turk, or Pagan. He may be almost as orthodox – as the devil, (though, indeed, not altogether; for every man errs in something; whereas we cannot well conceive him to hold any erroneous opinion,) and may, all the while, be as great a stranger as he to the religion of the heart. True Religion involves Righteousness, Peace and Joy 7. This alone is religion, truly so called: This alone is in the sight of God of great price. The Apostle sums it all up in three particulars, "righteousness, and peace, and joy in the Holy Ghost." a) Rigteousness: The Love of God and Man And, First, righteousness. We cannot be at a loss concerning this, if we remember the words of our Lord, describing the two grand branches thereof, on which "hang all the law and the Prophets;" "Thou shalt love the Lord thy God with all thy heart, and with all thy mind, and with all thy soul, and with all thy strength: This is the first and great commandment;" (Mark 12:30;) the first and great branch of Christian righteousness. Thou shalt delight thyself in the Lord thy God; thou shalt seek and find all happiness in him. He shall be "thy shield, and thy exceeding great reward," in time and in eternity. All thy bones shall say, "Whom have I in heaven but thee? And there is none upon earth that I desire beside thee!" Thou shalt hear and fulfill His word who saith, "My son, give me thy heart." And, having given him thy heart, thy inmost soul, to reign there without a rival, thou mayest well cry out, in the fullness of thy heart, "I will love thee, O Lord, my strength. The Lord is my strong rock, and my defense; my Savior, my God, and my might, in whom I will trust; my buckler, the horn also of my salvation, and my refuge." 8. And the second commandment is like unto this; the Second great branch of Christian righteousness is closely and inseparably connected therewith; even, "Thou shalt love thy neighbor as thyself." Thou shalt love, – Thou shalt embrace with the most tender goodwill, the most earnest and cordial affection, the most inflamed desires of preventing or removing all evil, and of procuring for him every possible good, – Thy neighbor; – that is, not only thy friend, thy kinsman, or thy acquaintance; not only the virtuous, the friendly, him that loves thee, that prevents or returns thy kindness; but every child of man, every human creature, every soul which God hath made; not excepting him whom thou never hast seen in the flesh, whom thou knowest not, either by face or name; not excepting him whom thou knowest to be evil and unthankful, him that still despitefully uses and persecutes thee: Him thou shalt love as thyself; with the same invariable thirst after his happiness in every kind; the same unwearied care to screen him from whatever might grieve or hurt either his soul or body. 9. Now is not this love "the fulfilling of the law?" the sum of all Christian righteousness? – of all inward righteousness; for it necessarily implies "bowels of mercies, humbleness of mind," (seeing "love is not puffed up,") "gentleness, meekness, long suffering:" (For love "is not provoked;" but "believeth, hopeth, endureth all things:") And of all outward righteousness; for "love worketh no evil to his neighbor" either by word or deed. It cannot willingly hurt or grieve any one. And it is zealous of good works. Every lover of mankind, as he hath opportunity, "doeth good unto all men," being (without partiality, and without hypocrisy) "full of mercy and good fruits." b) Peace of God and Joy 10. But true religion, or a heart right toward God and man, implies happiness as well as holiness. For it is not only "righteousness," but also "peace, and joy in the Holy Ghost." What peace? "The peace of God," which God only can give, and the world cannot take away; the peace which "passeth all understanding," all barely rational conception; being a supernatural sensation, a divine taste, of "the powers of the world to come;" such as the natural man knoweth not, how wise soever in the things of this world; nor, indeed, can he know it, in his present state, "because it is spiritually discerned." It is a peace that banishes all doubt, all painful uncertainty; the Spirit of God bearing witness with the spirit of a Christian, that he is "a child of God." And it banishes fear, all such fear as hath torment; the fear of the wrath of God; the fear of hell; the fear of the devil; and, in particular, the fear of death: He that hath the peace of God, desiring, if it were the will of God, "to depart, and to be with Christ." 11. With this peace of God, wherever it is fixed in the soul, there is also "joy in the Holy Ghost;" joy wrought in the heart by the Holy Ghost, by the ever-blessed Spirit of God. He it is that worketh in us that calm, humble rejoicing in God, through Christ Jesus, "by whom we have now received the atonement," katallaghn, the reconciliation with God; and that enables us boldly to confirm the truth of the royal Psalmist’s declaration, "Blessed is the man" (or rather, happy) "whose unrighteousness is forgiven, and whose sin is covered." He it is that inspires the Christian soul with that even, solid joy, which arises from the testimony of the Spirit that he is a child of God; and that gives him to "rejoice with joy unspeakable, in hope of the glory of God;" hope both of the glorious image of God, which is in part, and shall be fully, "revealed in him;" and of that crown of glory which fadeth not away, reserved in heaven for him. 12. This holiness and happiness joined in one, are sometimes styled, in the inspired writings, "the kingdom of God," (as by our Lord in the text,) and sometimes, "the kingdom of heaven." It is termed "the kingdom of God," because it is the immediate fruit of God’s reigning in the soul. So soon as ever he takes unto himself his mighty power, and sets up his throne in our hearts, they are instantly filled with this "righteousness, and peace, and joy in the Holy Ghost." It is called "the kingdom of heaven," because it is (in a degree) heaven opened in the soul. For whosoever they are that experience this, they can aver before angels and men, Everlasting life is won, Glory is on earth begun, according to the constant tenor of Scripture, which everywhere bears record, God "hath given unto us eternal life, and this life is in his Son. He that hath the Son" (reigning in his heart) "hath life," even life everlasting. (1 John 5:11, 12.) For "this is life eternal, to know thee the only true God, and Jesus Christ whom thou hast sent." (John 17:3.) And they, to whom this is given, may confidently address God, though they were in the midst of a fiery furnace, Thee, Lord, safe shielded by thy power, 
Thee, Son of God, JEHOVAH, we adore; 
In form of man descending to appear: 
To thee be ceaseless hallelujahs given, 
Praise, as in heaven thy throne, we offer here; 
For where thy presence is display’d, is heaven. 13. And this "kingdom of God," or of heaven, "is at hand." As these words were originally spoken, they implied that "the time" was then fulfilled, God being "made manifest in the flesh," when he would set up his kingdom among men, and reigning the hearts of his people. And is not the time now fulfilled? For, "Lo! (saith he) I am with you always," you who preach remission of sins in my name, "even unto the end of the world." (Matthew 28:20.) Wheresoever, therefore, the gospel of Christ is preached, this his "kingdom is nigh at hand." It is not far from every one of you. Ye may this hour enter thereinto, if so be ye hearken to his voice, "Repent ye, and believe the gospel." II. The Way To True Religion, How to be Born Again Repentance 1. This is the way: Walk ye in it. And, First, "repent;" that is, know yourselves. This is the first repentance, previous to faith; even conviction, or self-knowledge. Awake, then, thou that sleepest. Know thyself to be a sinner, and what manner of sinner thou art. Know that corruption of thy inmost nature, whereby thou art very far gone from original righteousness, whereby "the flesh lusteth" always "contrary to the Spirit," through that "carnal mind" which "is enmity against God," which "is not subject to the law of God, neither indeed can be." Know that thou art corrupted in every power, in every faculty of thy soul; that thou art totally corrupted in every one of these, all the foundations being out of course. The eyes of thine understanding are darkened, so that they cannot discern God, or the things of God. The clouds of ignorance and error rest upon thee, and cover thee with the shadow of death. Thou knowest nothing yet as thou oughtest to know, neither God, nor the world, nor thyself. Thy will is no longer the will of God, but is utterly perverse and distorted, averse from all good, from all which God loves, and prone to all evil, to every abomination which God hateth. Thy affections are alienated from God, and scattered abroad over all the earth. All thy passions, both thy desires and aversions, thy joys and sorrows, thy hopes and fears, are out of frame, are either undue in their degree, or placed on undue objects. So that there is no soundness in thy soul; but "from the crown of the head, to the sole of the foot," (to use the strong expression of the Prophet,) there are only "wounds, and bruises, and putrefying sores." 2. Such is the inbred corruption of thy heart, of thy very inmost nature. And what manner of branches canst thou expect to grow from such an evil root? Hence springs unbelief; ever departing from the living God; saying, "Who is the Lord, that I should serve him? Tush! Thou, God, carest not for it." Hence independence; afflicting to be like the Most High. Hence pride, in all its forms; teaching thee to say, "I am rich, and increased in goods, and have need of nothing." From this evil fountain flow forth the bitter streams of vanity, thirst of praise, ambition, covetousness, the lust of the flesh, the lust of the eye, and the pride of life. From this arise anger, hatred, malice, revenge, envy, jealousy, evil surmisings: From this, all the foolish and hurtful lusts that now "pierce thee through with many sorrows," and, if not timely prevented, will at length drown thy soul in everlasting perdition. 3. And what fruits can grow on such branches as these? Only such as are bitter and evil continually. Of pride cometh contention, vain boasting, seeking and receiving praise of men, and so robbing God of that glory which he cannot give unto another. Of the lust of the flesh, come gluttony or drunkenness, luxury or sensuality fornication, uncleanness; variously defiling that body which was designed for a temple of the Holy Ghost: Of unbelief, every evil word and work. But the time would fail, shouldest thou reckon up all; all the idle words thou hast spoken, provoking the Most High, grieving the Holy One of Israel; all the evil works thou hast done, either wholly evil in themselves, or, at least, not done to the glory of God. For thy actual sins are more than thou art able to express, more than the hairs of thy head. Who can number the sands of the sea, or the drops of rain, or thy iniquities? 4. And knowest thou not that "the wages of sin is death?" – death, not only temporal, but eternal. "The soul that sinneth, it shall die;" for the mouth of the Lord hath spoken it. It shall die the second death. This is the sentence, to "be punished" with never-ending death, "with everlasting destruction from the presence of the Lord, and from the glory of his power." Knowest thou not that every sinner, enocov esi th geennh tou purov, not properly, "is in danger of hell-fire; "that expression is far too weak; but rather," is under the sentence of hell-fire;" doomed already, just dragging to execution. Thou art guilty of everlasting death. It is the just reward of thy inward and outward wickedness. It is just that the sentence should now take place. Dost thou see, dost thou feel this? Art thou thoroughly convinced that thou deservest God’s wrath, and everlasting damnation? Would God do thee no wrong, if he now commanded the earth to open, and swallow thee up? if thou wert now to go down quick into the pit, into the fire that never shall be quenched? If God hath given thee truly to repent, Thou hast a deep sense that these things are so; and that it is of his mere mercy thou art not consumed, swept away from the face of the earth. 5. And what wilt thou do to appease the wrath of God, to atone for all thy sins, and to escape the punishment thou hast so justly deserved? Alas, thou canst do nothing; nothing that will in anywise make amends to God for one evil work, or word, or thought. If thou couldest now do all things well, if from this very hour till thou soul should return to God thou couldest perform perfect, uninterrupted obedience, even this would not atone for what is past. The not increasing thy debt would not discharge it. It would still remain as great as ever. Yea, the present and future obedience of all the men upon earth, and all the angels in heaven, would never make satisfaction to the justice of God for one single sin. How vain, then, was the thought of atoning for thy own sins, by anything thou couldest do! It costeth far more to redeem one soul, than all mankind is able to pay. So that were there no other help for a guilty sinner, without doubt he must have perished everlastingly. 6. But suppose perfect obedience, for the time to come, could atone for the sins that are past, this would profit thee nothing; for thou art not able to perform it; no, not in any one point. Begin now: Make the trial. Shake off that outward sin that so easily besetteth thee. Thou canst not. How then wilt thou change thy life from all evil to all good? Indeed, it is impossible to be done, unless first thy heart be changed. For, so long as the tree remains evil, it cannot bring forth good fruit. But art thou able to change thy own heart, from all sin to all holiness? to quicken a soul that is dead in sin, – dead to God, and alive only to the world? No more than thou art able to quicken a dead body, to raise to life him that lieth in the grave. Yea, thou art not able to quicken thy soul in any degree, no more than to give any degree of life to the dead body. Thou canst do nothing, more or less, in this matter; thou art utterly without strength. To be deeply sensible of this, how helpless thou art, as well as how guilty and how sinful, – this is that "repentance not to be repented of, which is the forerunner of the kingdom of God." 7. If to this lively conviction of thy inward and outward sins, of thy utter guiltiness and helplessness, there be added suitable affections, – sorrow of heart, for having despised thy own mercies, – remorse, and self-condemnation, having thy mouth stopped, – shame to lift up thine eyes to heaven, – fear of the wrath of God abiding on thee, of his curse hanging over thy head, and of the fiery indignation ready to devour those who forget God, and obey not our Lord Jesus Christ, – earnest desire to escape from that indignation, to cease from evil, and learn to do well; – then I say unto thee, in the name of the Lord, "Thou art not far from the kingdom of God." One step more and thou shalt enter in. Thou dost "repent." Now, "believe the gospel." Believe The Gospel 8. The gospel, (that is, good tidings, good news for guilty, helpless sinners,) in the largest sense of the word, means, the whole revelation made to men by Jesus Christ; and sometimes the whole account of what our Lord did and suffered while he tabernacle among men. The substance of all is, "Jesus Christ came into the world to save sinners;" or, "God so loved the world, that he gave his only-begotten Son, to the end we might not perish, but have everlasting life;" or, "He was bruised for our transgressions, he was wounded for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed." 9. Believe this, and the kingdom of God is thine. By faith thou attainest the promise. "He pardoneth and absolveth all that truly repent, and unfeignedly believe his holy gospel." As soon as ever God hath spoken to thy heart, "Be of good cheer, thy sins are forgiven thee," his kingdom comes: Thou hast "righteousness, and peace, and joy in the Holy Ghost." 10. Only beware thou do not deceive thy own soul, with regard to the nature of this faith. It is not, as some have fondly conceived, a bare assent to the truth of the Bible, of the articles of our Creed, or of all that is contained in the Old and New Testament. The devils believe this, as well as I or thou! And yet they are devils still. But it is, over and above this, a sure trust in the mercy of God, through Christ Jesus. It is a confidence in a pardoning God. It is a divine evidence or conviction that "God was in Christ, reconciling the world to himself, not imputing to them their" former "trespasses;" and, in particular, that the Son of God hath loved me, and given himself for me; and that I, even I, am now reconciled to God by the a blood of the cross. 11. Dost thou thus believe? Then the peace of God is in thy heart, and sorrow and sighing flee away. Thou art no longer in doubt of the love of God; it is clear as the noon-day sun. Thou criest out, "My song shall be always of the loving kindness of the Lord: With my mouth will I ever be telling of thy truth, from one generation to another." Thou art no longer afraid of hell, or death, or him that had once the power of death, the devil; no, nor painfully afraid of God himself; only thou hast a tender, filial fear of offending him. Dost thou believe? Then thy "soul doth magnify the Lord," and thy "spirit rejoiceth in God thy Savior." Thou rejoicest in that thou hast "redemption through his blood even the forgiveness of sins." Thou rejoicest in that "Spirit of adoption," which crieth in thy heart, "Abba, Father!" Thou rejoicest in a "hope full of immortality;" in reaching forth unto the "mark for the prize of thy high calling" in an earnest expectation of all the good things which God hath prepared for them that love him. 12. Dost thou now believe? Then "the love of God is" now "shed abroad in thy heart." Thou lovest him, because he first loved us. And, because thou lovest God, thou lovest thy brother also. And, being filled with "love, peace, joy," thou art also filled with "long-suffering, gentleness, fidelity, goodness, meekness, temperance," and all the other fruits of the same Spirit; in a word, with whatever dispositions are holy, are heavenly, or divine. For while thou "beholdest with open," uncovered "face" (the veil now being taken away) "the glory of the Lord," his glorious love, and the glorious image wherein thou was created, thou art "changed into the same image, from glory to glory, by the Spirit of the Lord." 13. This repentance, this faith, this peace, joy, love, this change from glory to glory, is what the wisdom of the world has voted to be madness, mere enthusiasm, utter distraction. But thou, O man of God, regard them not; be thou moved by none of these things. Thou knowest in whom thou hast believed. See that no man take thy crown. Whereunto thou hast already attained, hold fast, and follow, till thou attain all the great and precious promises. And thou who hast not yet known him, let not vain men make thee ashamed of the gospel of Christ. Be thou in nothing terrified by those who speak evil of the things which they know not. God will soon turn thy heaviness into joy. O let not thy hands hang down! Yet a little longer, and he will take away thy fears, and give thee the spirit of a sound mind. He is nigh "that justifieth: Who is he that condemneth? It is Christ that died, yea rather, that rose again, who is even now at the right hand of God, making intercession" for thee. Now cast thyself on the Lamb of God, with all thy sins, how many soever they be; and "an entrance shall" now; "be ministered unto thee, into the kingdom of our Lord and Savior Jesus Christ!" The Works of John Wesley, Sermon 7, "The Way To The Kingdom"

Questions for Adult Believers by John Fletcher "Examine yourselves, whether ye be in the faith," II Cor. 13:5 Whatever we see in the example of Jesus, and whatever he promises to bestow on his followers, are unquestionable privileges of Gospel salvation....Nor can we ever have so much of the likeness of God as to be incapable of more; but rather the more we obtain of his image and favour, the more we are fitted to receive for ever and ever. HEADS OF EXAMINATION. I. Do I feel any pride; or am I partaker of the meek and lowly mind that was in Jesus? Am I dead to all desire of praise? If any despise me, do I like them the worse for it? Or if they love and approve me, do I love them more on that account? Am I willing to be accounted useless, and of no con-sequence, glad to be made of no reputation? Do humiliations give me real pleasure, and is it the language of my heart, "Make me little and unknown, Loved and prized by God alone?" II. Does God bear witness in my heart that it is purified? That in all things I please him? III. Is the life I live, "by the faith of the Son of God;" so that Christ dwelleth in Me? Is Christ the life of all my affections and designs, as my soul is the life of my body? Is my eye single, and my soul full of light, all eye within and without; always watchful? IV. Have I always the presence of God? Does no cloud come between God and the eye of my faith? Can I "rejoice evermore, pray without ceasing, and in every thing give thanks?" V. Am I saved from the fear of man? Do I speak plainly to all, neither fearing their frowns, nor seeking their favours? Have I no shame of religion; and am I always ready to confess Christ, to suffer with his people, and to die for his sake? VI. Do I deny myself at all times, and take up my cross as the Spirit of God leads me? Do I embrace the cross of every sort, being willing to give up my ease and.convenience to oblige others; or do I expect them to conform to my hours, ways, and customs? Does the cross sit light upon me, and am I willing to suffer all the will of God? Can I trample on pleasure and pain? Have I "A soul inured to pain, To hardship, grief, and loss; Bold to take up, firm to sustain, The consecrated cross?" VII. Are my bodily senses, and outward things, all sanctified to me? Do I not seek my own things, to please myself? Do I seek grace more for God’s honor than my own profit, preferring the glory of God to all in earth or heaven, the giver to the gift? VIII. Am I "poor in spirit?" Do I "take pleasure in infirmities, necessities, distresses, reproaches;" so that out of weakness, want, and danger, I may cast myself on the Lord? Have I no false shame in approaching God? Do I seek to be saved, as a poor sinner, by grace alone? IX. Do I not "lean to my own understanding?" Am I ready to give up the point, when contradicted, unless conscience forbid? Am I easy to be persuaded? Do I esteem every one better than myself? Am I as willing to be a cypher as to be useful, and does my zeal burn bright, notwithstanding this willingness to be nothing? X. Have I no false wisdom, goodness, strength; as if the grace I feel were my own? Do I never take that glory to myself which belongs to Christ? So I feel my want of Christ, as much as ever, to be my all? And do I draw near to God, as poor and needy, only presenting before him his well beloved Son? Can I say, "Every moment Lord, I need The merit of thy death? I shall hang upon my God, Till I thy perfect glory see, Till the sprinkling of thy blood Shall speak me up to thee?" Do I find joy in being thus nothing, empty, undeserving, giving all the glory to Christ? Or do I wish that grace made me something, instead of God being all? XI. Have I meekness? Does it bear rule over all my tempers, affections, and desires; so that my hopes, fears, joy, zeal, love, and hatred, are duly balanced? Do I feel no disturbance from others, and do I desire to give none? If any offend me, do I still love them, and make it an occasion to pray for them? If condemned by the world, do I entreat; if condemned by the godly, am I one in whose mouth there is no reproof; replying only as conscience, and not as impatient nature dictates? If in the wrong, do I confess it? If in the right, do I submit, being content to do well, and suffer for it? It is the sin of superiors to be overbearing, of inferiors to be stubborn; if, then, I am a servant, do I yield not only to the gentle, but to the froward, committing my cause in silence to God; or if a master, do I "show all long suffering?" The Lord of all was "as he that serveth." If a teacher, am I lowly, meek, and patient, not conceited, self willed, nor dogmatic? Am I ready to give up the claims of respect due to age, station, parent, master, &c; or do I rigidly exact those demands? XII. Do I possess resignation? Am I content with whatever is, or may be; seeing that God, the Author of all events, does, and will do, all for my good? Do I desire nothing but God, willing to part with all, if the Lord manifest his will for my so doing? Do I "know how to abound," and yet not gratify unnecessary wants; but being content with things needful, do I faithfully and freely dispose of all the rest for the help of others? Do I know how to suffer need? Is my confidence unshaken while, humanly speaking, strangling were better than life? And, in these circumstances, do I pity those who, having plenty, waste it in excess, instead of helping me? XIII. Am I just; doing in all things as I would others should do unto me? Do I render due homage to those above me, not presuming on their lenity and condescension? As a superior, do I exercise no undue authority, taking no advantage of the timidity, respect, or necessity of any man? Do I consider the great obligation superiority lays me under, of being lowly and kind, and of setting a good example? XIV. Am I temperate, using the world, and not abusing it? Do I receive outward things in the order of God, making earth a scale to heaven? Is the satisfaction I take in the creation consistent with my being dead to all below, and a mean of leading me more to God? Is the turn of my mind and temper in due subjection, not leading me to any extreme, either of too much silence, or to too much talkativeness, of reserve, or freedom? XV. Am I courteous, not severe? Suiting myself to all with sweetness? Striving to give no one pain, but to gain and win all for their good? XVI. Am I vigilant; redeeming time, taking every opportunity of doing good; or do I spare myself, being careless about the souls and bodies to which I might do good? Can I do no more than I do? Do I perform the most servile offices, such as require labour and humiliation, with cheerfulness? Is my conversation always seasoned with salt, at every time administering some kind of favour to those I am with? XVII. Do I "love God with all my heart?" Do I constantly present myself, my time, substance, talents, and all that I have, a living sacrifice? Is every thought brought into subjection to Christ? Do I like, or dislike, only such things as are pleasing or displeasing to God? XVIII. Do I love God with all my strength, and are my spiritual faculties always vigorous? Do I give way to no sinful languor? Am I always on my watch? Do not business, worldly care, and conversation, damp my fervor and zeal for God? XIX. Do I love my neighbor as myself; every man for Christ’s sake, and honor all men, as the image of God? Do I think no evil, listen to no groundless surmises, nor judge from appearances? Can I bridle my tongue, never speaking of the faults of another, but with a view to do good; and when I am obliged to do it, have I the testimony that I sin not? Have I that love which hopeth, believeth, and endureth all things? Many consider that "perfect love which casteth out fear" as instantaneous: all grace is so; but what is given in a moment, is enlarged and established by diligence and fidelity. That which is instantaneous in its descent, is perfective in its increase. This is certain, too much grace cannot be desired or looked for; and to believe and obey with all the power we have, is the highway to receive all we have not. There is a day of Pentecost for believers; a time when the Holy Ghost descends abundantly. Happy they who receive most of this perfect love, and of that establishing grace, which may preserve them from such falls and decays as they were before liable to. Jesus, Lord of all, grant thy purest gifts to every waiting disciple. Enlighten us with the knowledge of thy will, and show us "the mark of the prize of our high calling." Let us die to all thou art not; and seek thee with our whole heart, till we enjoy the fulness of the purchased possession. Amen ! John Fletcher - Methodist Preacher and Apologist Born 1729, died 1785. From the Works of John Fletcher; Vol 4, pages 267-270. Chapter titled "Heads of Examination for Adult Christians"

The Almost Christian by John Wesley "Almost thou persuadest me to be a Christian." Acts 26:28. And many there are who go thus far: Ever since the Christian religion was in the world, there have been many, in every age and nation, who were almost persuaded to be Christians. But seeing it avails nothing before God to go only thus far, it highly imports us to consider, First. What is implied in being almost, Secondly. What in being altogether, a Christian. I. What is Implied in Being Almost a Christian? 1) Heathen Honesty 1. Now in the being almost a Christian is implied, First, heathen honesty. No one, I suppose, will make any question of this; especially, since by heathen honesty here, I mean not that which is recommended in the writings of their philosophers only, but such as the common Heathens expected one of another, and many of them actually practiced. By the rules of this they were taught, that they ought not to be unjust; not to take away their neighbor’s goods, either by robbery or theft; not to oppress the poor, neither to use extortion toward any; not to cheat, or over-reach either the poor or rich, in whatsoever commerce they had with them; to defraud no man of his right; and, if it were possible, to owe no man anything. 2. Again: The common Heathens allowed, that some regard was to be paid to truth, as well as to justice. And accordingly, they not only held him in abomination who was forsworn, who called God to witness to a lie; but him also who was known to be a slanderer of his neighbor, who falsely accused any man. And, indeed, little better did they esteem willful liars of any sort; accounting them the disgrace of human kind, and the pests of society. 3. Yet again: There was a sort of love and assistance which they expected one from another. They expected whatever assistance any one could give another, without prejudice to himself. And this they extended not only to those little offices of humanity which are performed without any expense or labor, but likewise to the feeding the hungry, if they had food to spare; the clothing the naked with their own superfluous raiment; and, in general, the giving, to any that needed, such things as they needed not themselves. Thus far, in the lowest account of it, heathen honesty went; the first thing implied in the being almost a Christian. 2) A Form of Godliness 4. A Second thing implied in the being almost a Christian, is, the having a form of godliness, of that godliness which is prescribed in the gospel of Christ; the having the outside of a real Christian. Accordingly, the Almost Christian does nothing which the gospel forbids. He taketh not the name of God in vain; he blesseth and curseth not; he sweareth not at all, but his communication is, Yea, yea; Nay, nay. He profanes not the day of the Lord, nor suffers it to be profaned, even by the stranger that is within his gates. He not only avoids all actual adultery, fornication, and uncleanness, but every word, or look, that either directly or indirectly tends thereto; nay, and all idle words, abstaining both from detraction, backbiting, tale-bearing, evil speaking, and from "all foolish talking and jesting," – eutrapelia, a kind of virtue in the heathen moralist’s account; – briefly, from all conversation that is not "good to the use of edifying," and that, consequently, "grieves the Holy Spirit of God, whereby we are sealed to the day of redemption." 5. He abstains from "wine wherein is excess;" from revellings and gluttony. He avoids, as much as in him lies, all strife and contention, continually endeavoring to live peaceably with all men. And, if he suffer wrong, he avengeth not himself, neither returns evil for evil. He is no railer, no brawler, no scoffer, either at the faults or infirmities of his neighbor. He does not willingly wrong, hurt, or grieve any man; but in all things acts and speaks by that plain rule, "Whatsoever thou wouldest not he should do unto thee, that do not thou to another." 6. And in doing good, he does not confine himself to cheap and easy offices of kindness, but labors and suffers for the profit of many, that by all means he may help some. In spite of toil or pain, "whatsoever his hand findeth to do, he doeth it with his might;" whether it be for his friends or for his enemies, for the evil or for the good. For, being "not slothful" in this or in any "business," as he "hath opportunity" he doeth "good," all manner of good, "to all men;" and to their souls as well as their bodies. He reproves the wicked, instructs the ignorant, confirms the wavering, quickens the good, and comforts the afflicted. He labors to awaken those that sleep; to lead those whom God hath already awakened to the "fountain opened for sin and for uncleanness," that they may wash therein and be clean; and to stir up those who are saved, through faith, to adorn the gospel of Christ in all things. 7. He that hath the form of godliness, uses also the means of grace; yea, all of them, and at all opportunities. He constantly frequents the house of God; and that, not as the manner of some is, who come into the presence of the Most High, either loaded with gold and costly apparel, or in all the gaudy vanity of dress, and either by their unseasonable civilities to each other, or the impertinent gaiety of their behavior, disclaim all pretensions to the form as well as to the power of godliness. Would to God there were none even among ourselves who fall under the same condemnation! who come into this house, it may be, gazing about, or with all the signs of the most listless, careless indifference, though sometimes they may seem to use a prayer to God for his blessing on what they are entering upon; who, during that awful service, are either asleep, or reclined in the most convenient posture for it; or, as though they supposed God was asleep, talking with one another, or looking round, as utterly void of employment: Neither let these be accused of the form of godliness. No; he who has even this behaves with seriousness and attention in every part of that solemn service. More especially when he approaches the table of the Lord, it is not with a light or careless behavior, but with an air, gesture, and deportment, which speaks nothing else but, "God be merciful to me, a sinner!" 8. To this, if we add the constant use of family prayer, by those who are masters of families, and the setting times apart for private addresses to God, with a daily seriousness of behavior; he who uniformly practices this outward religion, has the form of godliness. There needs but one thing more in order to his being almost a Christian, and that is, sincerity. 3) Sincerity 9. By sincerity I mean, a real, inward principle of religion, from whence these outward actions flow. And, indeed, if we have not this, we have not heathen honesty; no, not so much of it as will answer the demand of a heathen Epicurean poet Even this poor wretch, in his sober intervals, is able to testify, Oderunt peceare boni, virtutis amore; Oderunt peceare mali, formidine paenae. So that, if a man only abstains from doing evil in order to avoid punishment, Non pasces in cruce corvos, f13 saith the Pagan; there, "thou hast thy reward." But even he will not allow such a harmless man as this to be so much as a good Heathen. If, then, any man, from the same motive, viz., to avoid punishment, to avoid the loss of his friends, or his gain, or his reputation, should not only abstain from doing evil, but also do ever so much good; yea, and use all the means of grace; yet we could not, with any propriety, say, this man is even almost a Christian. If he has no better principle in his heart, he is only a hypocrite altogether. 10. Sincerity, therefore, is necessarily implied in the being almost a Christian; a real design to serve God, a hearty desire to do his will. It is necessarily implied, that a man have a sincere view of pleasing God in all things; in all his conversation; in all his actions; in all he does, or leaves undone. This design, if any man be almost a Christian, runs through the whole tenor of his life. This is the moving principle, both in his doing good, his abstaining from evil, and his using the ordinances of God. 11. But here it will probably be inquired, "Is it possible that any man living should go so far as this, and, nevertheless, be only almost a Christian? What more than this can be implied in the being a Christian altogether?" I answer, First, that it is possible to go thus far, and yet be but almost a Christian, I learn, not only from the oracles of God, but also from the sure testimony of experience. 12. Brethren, great is "my boldness towards you in this behalf." And "forgive me this wrong," if I declare my own folly upon the house-top, for yours and the gospels sake. – Suffer me, then, to speak freely of myself, even as of another man. I am content to be abased, so ye may be exalted, and to be yet more vile for the glory of my Lord. 13. I did go thus far for many years, as many of this place can testify; using diligence to eschew all evil, and to have a conscience void of offense; redeeming the time; buying up every opportunity of doing all good to all men; constantly and carefully using all the public and all the private means of grace; endeavoring after a steady seriousness of behavior, at all times, and in all places; and, God is my record, before whom I stand, doing all this in sincerity; having a real design to serve God; a hearty desire to do his will in all things; to please him who had called me to "fight the good fight," and to "lay hold of eternal life." Yet my own conscience beareth me witness in the Holy Ghost, that all this time I was but almost a Christian. II. What is implied in being altogether a Christian If it be inquired, "What more than this is implied in the being altogether a Christian?" I answer, 1) The Love of God 1. First. The love of God. For thus saith his word, "Thou shalt love the Lord thy God, with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength." Such a love is this, as engrosses the whole heart, as takes up all the affections, as fills the entire capacity of the soul, and employs the utmost extent of all its faculties. He that thus loves the Lord his God, his spirit continually "rejoiceth in God his Savior." His delight is in the Lord, his Lord and his All, to whom "in everything he giveth thanks. All his desire is unto God, and to the remembrance of his name." His heart is ever crying out, "Whom have I in heaven but thee? and there is none upon earth that I desire beside thee." Indeed, what can he desire beside God? Not the world, or the things of the world: For he is "crucified to the world, and the world crucified to him." He is crucified to "the desire of the flesh, the desire of the eye, and the pride of life." Yea, he is dead to pride of every kind: For "love is not puffed up;" but "he that dwelling in love dwelleth in God, and God in him," is less than nothing in his own eyes. 2) The Love of Man 2. The Second thing implied in the being altogether a, Christian, is, the love of our neighbor. For thus said our Lord in the following words, "Thou shalt love thy neighbor as thyself." If any man ask, "Who is my neighbor?" we reply, Every man in the world; every child of His who is the Father of the spirits of all flesh. Nor may we in anywise except our enemies, or the enemies of God and their own souls. But every Christian loveth these also as himself, yea, "as Christ loved us." He that would more fully understand what manner of love this is, may consider St. Paul’s description of it. It is "long suffering and kind." It "envieth not." It is not rash or hasty in judging. It "is not puffed up;" but maketh him that loves, the least, the servant of all. Love "doth not behave itself unseemly;" but becometh "all things to all men." She "seeketh not her own;" but only the good of others, that they may be saved. "Love is not provoked." It casteth out wrath, which he who hath is wanting in love. "It thinketh no evil. It rejoiceth not in iniquity, but rejoiceth in the truth. It covereth all things, believeth all things, hopeth all things, endureth all things." 3) Living Faith 3. There is yet one thing more that may be separately considered, though it cannot actually be separate from the preceding, which is implied in the being altogether a Christian; and that is the ground of all, even faith. Very excellent things are spoken of this throughout the oracles of God. "Every one," saith the beloved disciple, "that believeth, is born of God." "To as many as received him, gave he power to become the sons of God, even to them that believe on his name." And, "this is the victory that overcometh the world, even our faith." Yea, our Lord himself declares, "He that believeth in the Son hath everlasting life; and cometh not into condemnation, but is passed from death unto life." 4. But here let no man deceive his own soul. "It is diligently to be noted, the faith which bringeth not forth repentance, and love, and all good works, is not that right living faith, but a dead and devilish one. For, even the devils believe that Christ was born of a virgin; that he brought all kinds of miracles, declaring himself very God; that, for our sakes, he suffered a most painful death, to redeem us from death everlasting; that he rose again the third day; that he ascended into heaven; and sitteth at the right hand of the Father, and at the end of the world shall come again to judge both the quick and dead. These articles of our faith the devils believe, and so they believe all that is written in the Old and New Testament. And yet for all this faith, they be but devils. They remain still in their damnable estate, lacking the very true Christian faith." 5. "The right and true Christian faith is," (to go on in the words of our own Church,) "not only to believe that holy Scripture and the articles of our faith are true, but also to have a sure trust and confidence to be saved from everlasting damnation by Christ. It is a sure trust and confidence which a man hath in God, that, by the merits of Christ, his sins are forgiven, and he reconciled to the favor of God; whereof doth follow a loving heart, to obey his commandments." 6. Now, whosoever has this faith, which "purifies the heart" (by the power of God, who dwelleth therein) from pride, anger, desire, "from all unrighteousness," from "all filthiness of flesh and spirit;" which fills it with love stronger than death, both to God and to all mankind; love that doeth the works of God, glorying to spend and to be spent for all men, and that endureth with joy, not only the reproach of Christ, the being mocked, despised, and hated of all men, but whatsoever the wisdom of God permits the malice of men or devils to inflict; whosoever has this faith, thus working by love, is not almost only, but altogether, a Christian. 7. But who are the living witnesses of these things? I beseech you, brethren, as in the presence of that God before whom "hell and destruction are without a covering, – how much more the hearts of the children of men!" – that each of you would ask his own heart, "Am I of that number? Do I so far practice justice, mercy, and truth, as even the rules of heathen honesty require? If so, have I the very outside of a Christian? the form of godliness? Do I abstain from evil, – from whatsoever is forbidden in the written word of God? Do I, whatever good my hand findeth to do, do it with my might? Do I seriously use all the ordinances of God at all opportunities? And, is all this done with a sincere design and desire to please God in all things?" 8. Are not many of you conscious, that you never came thus far; that you have not been even almost a Christian; that you have not come up to the standard of heathen honesty, at least, not to the form of Christian godliness? – Much less hath God seen sincerity in you, a real design of pleasing him in all things. You never so much as intended to devote all your words and works, your business, studies, diversions, to his glory. You never even designed or desired, that whatsoever you did should be done "in the name of the Lord Jesus," and as such should be "a spiritual sacrifice, acceptable to God through Christ." 9. But, supposing you had, do good designs and good desires make a Christian? By no means, unless they are brought to good effect. "Hell is paved," saith one, "with good intentions." The great question of all, then, still remains. Is the love of God shed abroad in your heart? Can you cry out, "My God, and my All?" Do you desire nothing but him? Are you happy in God? Is he your glory, your delight, your crown of rejoicing? And is this commandment written in your heart, "That he who loveth God love his brother also?" Do you then love your neighbor as yourself? Do you love every man, even your enemies, even the enemies of God, as your own soul? as Christ loved you? Yea, dost thou believe that Christ loved thee, and gave himself for thee? Hast thou faith in his blood? Believest thou the Lamb of God hath taken away thy sins, and cast them as a stone into the depth of the sea? that he hath blotted out the handwriting that was against thee, taking it out of the way, nailing it to his cross? Hast thou indeed redemption through his blood, even the remission of thy sins? And doth his Spirit bear witness with thy spirit, that thou art a child of God? 10. The God and Father of our Lord Jesus Christ, who now standeth in the midst of us, knoweth, that if any man die with out this faith and this love, good it were for him that he had never been born. Awake, then, thou that sleepest, and call upon thy God: Call in the day when he may be found. Let him not rest, till he make "his goodness to pass before thee," till he proclaim unto thee the name of the Lord: "The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, and transgression, and sin." Let no man persuade thee, by vain words, to rest short of this prize of thy high calling. But cry unto Him day and night, who, "while we were without strength, died for the ungodly" until thou knowest in whom thou hast believed, and canst say, "My Lord, and my God!" Remember "always to pray, and not to faint," till thou also canst lift up thy hand unto heaven, and declare to Him that liveth forever and ever, "Lord, thou knowest all things, thou knowest that I love thee." 11. May we all thus experience what it is to be, not almost only, but altogether Christians; being justified freely by his grace, through the redemption that is in Jesus; knowing we have peace with God through Jesus Christ; rejoicing in hope of the glory of God; and having the love of God shed abroad in our hearts, by the Holy Ghost given unto us! The Works of John Wesley, Sermon 2, The Almost Christian Preached at St. Mary’s, Oxford, before the University, On July 25, 1741 Click here to go to the Faith4Living Web Site.

Awake, Thou That Sleepest by Charles Wesley "Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light." Eph. 5:14. In discoursing on these words, I shall, with the help of God: 1. Describe the sleepers, to whom they are spoken. 2. Enforce the exhortation, "Awake, thou that sleepest, and arise from the dead." 3. Explain the promise made to such as do awake and arise: "Christ shall give thee light." I. A Description of The Sleeper 1. And first, as to the sleepers here spoken to. By sleep is signified the natural state of man; that deep sleep of the soul, into which the sin of Adam hath cast all who spring from his loins: That supineness, indolence, and stupidity, that insensibility of his real condition, wherein every man comes into the world, and continues till the voice of God awakes him. 2. Now, "they that sleep, sleep in the night." The state of nature is a state of utter darkness; a state wherein "darkness covers the earth, and gross darkness the people." The poor unawakened sinner, how much knowledge soever he may have as to other things, has no knowledge of himself: in this respect "he knoweth nothing yet as he ought to know." He knows not that he is a fallen spirit, whose only business in the present world, is to recover from his fall, to regain that image of God wherein he was created. He sees no necessity for the one thing needful, even that inward universal change, that "birth from above," figured out by baptism, which is the beginning of that total renovation, that sanctification of spirit, soul, and body, "without which no man shall see the Lord." 3. Full of all diseases as he is, he fancies himself in perfect health. Fast bound in misery and iron, he dreams that he is at liberty. He says, "Peace! Peace!" while the devil, as "a strong, man armed," is in full possession of his soul. He sleeps on still and takes his rest, though hell is moved from beneath to meet him; though the pit from whence there is no return hath opened its mouth to swallow him up. A fire is kindled around him, yet he knoweth it not; yea, it burns him, yet he lays it not to heart. 4. By one who sleeps, we are, therefore, to understand (and would to God we might all understand it!) a sinner satisfied in his sins; contented to remain in his fallen state, to live and die without the image of God; one who is ignorant both of his disease, and of the only remedy for it; one who never was warned, or never regarded the warning voice of God, "to flee from the wrath to come;" one that never yet saw he was in danger of hellfire, or cried out in the earnestness of his soul, "What must I do to be saved?" 5. If this sleeper be not outwardly vicious, his sleep is usually the deepest of all: whether he be of the Laodicean spirit, "neither cold nor hot," but a quiet, rational, inoffensive, good-natured professor of the religion of his fathers; or whether he be zealous and orthodox, and, "after the most straitest sect of our religion," live "a Pharisee;" that is, according to the scriptural account, one that justifies himself; one that labours to establish his own righteousness, as the ground of his acceptance with God. 6. This is he, who, "having a form of godliness, denies the power thereof;" yea, and probably reviles it, wheresoever it is found, as mere extravagance and delusion. Meanwhile, the wretched self-deceiver thanks God, that he is "not as other men are; adulterers, unjust, extortioners": no, he doeth no wrong to any man. He "fasts twice in a week," uses all the means of grace, is constant at church and sacrament, yea, and "gives tithes of all that he has;" does all the good that he can "touching the righteousness of the law," he is "blameless": he [lacks] nothing of godliness, but the power; nothing of religion, but the spirit; nothing of Christianity, but the truth and the life. 7. But know ye not, that, however highly esteemed among men such a Christian as this may be, he is an abomination in the sight of God, and an heir of every woe which the Son of God, yesterday, today, and for ever, denounces against "scribes and Pharisees, hypocrites"? He hath "made clean the outside of the cup and the platter," but within is full of all filthiness. "An evil disease cleaveth still unto him, so that his inward parts are very wickedness." Our Lord fitly compares him to a "painted sepulcher," which "appears beautiful without;" but, nevertheless, is "full of dead men's bones, and of all uncleanness." The bones indeed are no longer dry; the sinews and flesh are come upon them, and the skin covers them above: but there is no breath in them, no Spirit of the living God. And, "if any man have not the Spirit of Christ, he is none of his." "Ye are Christ's, if so be that the Spirit of God dwell in you": but, if not, God knoweth that ye abide in death, even until now. 8. This is another character of the sleeper here spoken of, he abides in death, though he knows it not. He is dead unto God, "dead in trespasses and sins." For, "to be carnally minded is death, " even as it is written, "By one man sin entered into the world, and death by sin; and so death passed upon all men;" not only temporal death, but likewise spiritual and eternal. "In that day that thou eatest," said God to Adam, "thou shalt surely die;" not bodily (unless as he then became mortal), but spiritually: thou shalt lose the life of thy soul; thou shalt die to God: shalt be separated from him, thy essential life and happiness. 9. Thus first was dissolved the vital union of our soul with God; insomuch that "in the midst of" natural "life, we are" now in spiritual "death." And herein we remain till the Second Adam becomes a quickening Spirit to us; till he raises the dead, the dead in sin, in pleasure, riches or honours. But, before any dead soul can live, he "hears" (hearkens to) "the voice of the Son of God": he is made sensible of his lost estate, and receives the sentence of death in himself. He knows himself to be "dead while he liveth;" dead to God, and all the things of God; having no more power to perform the actions of a living Christian, than a dead body to perform the functions of a living man. 10. And most certain it is, that one dead in sin has not "senses exercised to discern spiritual good and evil." "Having eyes, he sees not; he hath ears, and hears not." he doth not "taste and see that the Lord is gracious." He "hath not seen God at any time," nor "heard his voice," nor "handled the word of life." In vain is the name of Jesus "like ointment poured forth, and all his garments smell of myrrh, aloes, and cassia." The soul that sleepeth in death hath no perception of any objects of this kind. His heart is "past feeling," and understandeth none of these things. 11. And hence, having no spiritual sen