UNITING WORSHIP, PREACHING, AND THEOLOGY
John Wesley's Homiletical Use of the Collect for
the Communion Service
by
Wesley Tracy[1]
My wife had a migraine headache - so I went alone to the Round Church, Cambridge, England. Divine worship has taken place on that spot for some 800 years, according to the brass plaque at the entrance. The Round Church is "low-church" Anglican, a church of the common people. In one of the few excursions away from the Book of Common Prayer (hereafter BCP) a prayer was led by a woman in a print dress, baby on hip. She prayed for "grace to help us cope with the tourists in the streets." As if I didn't feel awkward enough stumbling through the liturgy, fanning the pages of the green BCP, acting as if I was not totally lost. But for anyone who had the prayed-for tourist grace or anyone who cared to look, it was plain that I was an evangelical duck out of water.
This dislocation was due, of course, to the dedication of my own professors at Bethany Nazarene College and Nazarene Theological Seminary. They took it as their "bounden duty" to keep me in the dark about worship and send me forth into the ecclesiastic world liturgically illiterate. They were good; it worked. So I stumbled along during the service, looking like a stone-faced unbeliever until - until we came to a part of the liturgy that I knew by heart. Recognition came not because I had memorized that section of the BCP - I hadn't - I had never held it in my hand before that day. But I had read this part so many times in the writings of John Wesley and Adam Clarke that I just knew it. They repeatedly referred to it in their writing about sanctification. I closed the little green book and joined the liturgist in the Collect for the Communion service.
Almighty God,
to whom all hearts be open,
all desires known,
and from whom no secrets are hid,
Cleanse the thoughts of our hearts,
by the inspiration of Thy Holy Spirit,
That we may perfectly love Thee,
And worthily magnify Thy holy name.
Through Jesus Christ our Lord,
Amen.
Back in my room at Wesley House, Cambridge, I reflected on the last five of these lines. It was, I decided, an adequate outline of Wesley's doctrine. Line by line, it affords a good way to structure one's thoughts about Wesley's preaching on entire sanctification. But it was more than an outline. It was one more demonstration of the dynamic relationship between worship and theology. In last year's Wesleyan Theological Society meeting, that relationship was profitably explored in papers by Henry Knight, Carl Leth, Steven Hoskins, and Joe Gorman. Henry Knight helped us see again that "worship that glorifies God" - worship that is doxological, eucharistic, anamnetic, and epicletic - "at the same time sanctifies persons through forming and shaping distinctively Christian affections."[2]
Dr. Leth pointed our hearts and minds toward the reality that the "ritual focus" of Wesleyan-Holiness worship is "dialogical in character" and centers on "decisive transformational encounter between God and human persons."[3] Steven Hoskins wrote and spoke about the identity-creation powers of the liturgy, about the liturgy as anamnesis that helps worshippers remember, for it takes them "to the foot of the cross, the courts of heaven." [4] Joe Gorman instructed us about the limits of "churchly ghetto" theology, or theology made for mere academic exercise. "The only kind of theology that makes sense," Gorman said, "is a theology that discovers its wellspring in the divine human encounter mediated through worship."[5] Both Gorman and Hoskins cite liturgy as the most likely place from which hope for theological and ecclesiastical renewal can come. Hoskins declares, "Within the liturgy is provided opportunity for theology (even systematic theology) to live and give life." He also affirms that liturgy "enables a faithfulness to our past and in so doing fords a way for its preservation."[6] But "preservation" is a defensive word, a fortress word. I prefer Wainwright's statement (cited by Gorman): "the liturgy is the place from which doctrinal reform can radiate into the wider thinking of the church."[7]
Let me lift up two ideas: (1) Theology that fords its wellspring in the divine-human encounter in worship; (2) Doctrinal renewal and reform radiating from the liturgy. I believe that both of these factors are demonstrated in John Wesley's dependence on and innovative use of the Collect for the Communion Service.
For some hireling priests, for some numb worshippers, "cleanse the thoughts of our hearts by the inspiration of Thy Holy Spirit that we may perfectly love Thee" may have been mere ceremonial syllables to mumble. But not for John Wesley. For him, it became a theology that discovered its wellspring in the divine-human encounter of worship. That wellspring burst forth, radiating doctrinal, theological, ecclesiastical, and social renewal and reform. That light, radiating down to this moment, helps each of us to say again, "my heart was strangely warmed." The liturgy for our ecclesiastical ancestor was not empty formalism. He would have none of that. The seeker of the cleansed heart and perfected love needs more than empty formalism. "He wants a religion of a nobler kind," Wesley said. "He can no more feed on this poor, shallow, formal thing than he can fill his belly with the east wind.... He longs [to be] purified as He is pure."[8]
If you went to hear Norman Vincent Peale, you would expect a sermon on some dimension of positive thinking. If you were fortunate enough to hear Martin Luther King, Jr., you went expecting to hear something on social justice (I'll never forget his Chicago sermon, in which he proclaimed "the arc of the universe is long, but bends toward justice"). Again, when the original Martin Luther preached, his hearers could count on hearing something about justification by faith. These preachers had a dominant theme that served as backdrop for every sermon on any topic.
John Wesley did too. Sanctification, holiness, or Christian perfection (interchangeable terms for Wesley) served as the contextual backdrop, the given, the assumption, the foundation for almost all of his sermons. Thus, a sermon on patience becomes a sermon on perfection, a sermon on the new birth moves quickly, inevitably, to sanctification: "You will see the necessity of holiness ... and consequently the new birth, since none can be holy, except he be born again."[9] A sermon called "Satan's Devices" is better titled, "Hindrances to Holiness." Even a warning about false prophets is clinched by this interpretation of Matthew 7:17, "Every true prophet, every teacher whom I have sent, bringeth forth the good fruit of holiness."[10] Whatever the topic, it is nearly always treated in light of its relationship to entire sanctification. The framework on which almost every sermon rests is the doctrine of holiness as outlined in the Collect for the Communion Service in the Book of Common Prayer. Almighty God, unto whom all hearts be open, all desires known, and from whom no secrets are hid:
Cleanse the thoughts of our hearts,
By the inspiration of Thy Holy Spirit,
That we may perfectly love Thee,
and worthily magnify Thy holy name,
Through Jesus Christ our Lord, Amen.
In this paper, I have concentrated on 58 of Wesley's sermons plus his apologetic, A Plain Account of Christian Perfection. The "Fifty-three Standard Sermons," which formulated for so long the major part official Methodist doctrine, were selected along with others whose principal theme was sanctification.[11]
I. "Cleanse The Thoughts Of Our Hearts"
John Wesley believed that the prayer for God to cleanse the very inmost thoughts of our hearts was not only appropriate, but urgent because of original sin, the depravity of fallen humanity.
A. Original Sin and Depravity. Wesley's general pattern in preaching was to first graphically depict the utter sinfulness of humankind in its harsh and stark reality. One could mistake him for an irremedial-total-depravity Calvinist - if you stomped out angrily before Wesley got to the part of the sermon in which he announced the sunlight of prevenient, saving, and sanctifying grace to enlighten the darkened human heart. I will cite only a few examples.
Wesley cites the fall of Adam and Eve and its consequences. "Adam, in whom all mankind were then contained, freely preferred evil to good.... [He became] unholy, foolish, unhappy [and since] in Adam all died [Adam] entitled all his posterity to error, guilt, sorrow, pain, diseases and death."[12] In the typical sermon, Wesley personalized original sin. In "The Way to the Kingdom," he declared:
Know that thou are corrupted in every power, in every faculty of thy soul ... thou art totally corrupted.... The eyes of thy understanding are darkened.... Thy will is ... utterly perverse and distorted, averse from all good ... prone to all evil. ... Thy affections are alienated from God ... So that there is no soundness in thy soul ... only wounds, and bruises, and putrefying sores.... From this evil fountain flow forth the bitter streams of vanity, thirst of praise, ambition, covetousness, the lust of the flesh ... the eye, and the pride of life. From this arise anger, hatred, malice, revenge, envy, jealousy, evil surmisings ... contention ... luxury or sensuality, fornication uncleanness.... Who can number the sands of the sea, or the drops of rain, or thy iniquities? ... Thou art guilty of everlasting death . . . thou deservest God's wrath, and everlasting damnation.[13]
Wesley told another audience: "Know and feel, that thou art a poor, vile, guilty worm, quivering over the great gulf! What art thou? A sinner born to die: a leaf driven before the wind, a vapor ready to vanish away ... to be no more seen."[14] Wesley's picture of human depravity can hardly be denied.
How exactly ... do all things around us, even the face of the whole world, agree with this account! Open your eyes! Look around you! See darkness that may be felt; see ignorance and error; see vice in ten thousand forms; see ... guilt, fear, sorrow, shame, remorse, covering the face of the earth! See misery the daughter of sin. See on every side, sickness and pain ... driving on the poor, helpless sons of men, in every age, to the gates of death.[15]
This is the picture of humankind according to Wesley. This is "man in his natural state unassisted by grace."[16] Unassisted by grace, we find ourselves in this plight: "But though he strives with all his might he cannot conquer," Wesley preached, "sin is mightier than he.... He resolves against it, but yet sins on: he sees the snare and abhors and runs into it."[17] "He is not able to obey even the outward commands of God. ... While his heart remains in its natural sinfulness ... he cannot cleanse a [his] sinful heart.... He knows not how to get one step forward in the way."[18] For "there is no power in man, till it is given him from above, to do one good work, to speak one good word, or to form one good desire."[19] But grace shoulders its way onto the homiletic horizon as Wesley declares, "Know your disease! Know your cure! Ye were born in sin; therefore 'ye must be born ... of God!' By nature ye are wholly corrupted; by grace ye shall be wholly renewed."[20]
B. Remaining Sin Requires a Second Work of Grace. Is the prayer "cleanse the thoughts of our hearts" appropriate for the communion invitation? After all, these are God's children coming to God's table. Most have been born again, justified by faith. Prevenient grace has led to saving grace. They have forsaken willful sins. Are they not clean?
Wesley's hearers, like the believers at Corinth and Thessalonica, were told that they must now go on to full salvation, that their hearts in conversion were "truly yet not entirely renewed."[21] Wesley repeatedly reminds the Christian that sin still remains in the heart. The evil nature, "that Delilah which we are told is gone ... is still lying in our bosom."[22] In Wesley's sermons, he goes to great length to establish the point that sin remains in the born-again believer. One of the reasons for this was that he felt he had to oppose the teachings of Zinzendorf and the Moravians. They were Wesley's mentor in justification by faith, but they taught justification and sanctification happened at the same time. Wesley rejects the idea that there is no sin in the justified person: "first because it is contrary to the whole tenor of the Scripture; - secondly, because it is contrary to ... experience ... thirdly, because it is absolutely new, never before heard of in the world before yesterday; and, lastly, because it is . attended with the most fatal consequences."[23]
The believer is not at first aware of inward sin, but as one draws closer to God there is seen "daily in the divine mirror, more and more his own sinfulness. He sees more and more clearly that he is still a sinner."[24] New Christians soon begin to
continually feel an heart bent to backsliding; a natural tendency to evil; a proneness ... to cleave to the things of earth. They are daily sensible of sin remaining in their heart . . . pride, self-will, unbelief; and to sin cleaving to all they speak and do, even their best actions and holiest duties.[25]
They find that even their so-called good works of mercy and piety have a mixture of evil in them until "they are now more ashamed of their best duties than they once were of their worst sins."[26] They cry out "with M. DeRenty, 'I am a ground all overrun with thorns.'"[27]
But should the discovery that the seed of the serpent still resides in the heart bring the believer to despair. No, far from it. It brings a "loving shame" and a tender humility, for the
sin which remaineth ... is not imputed to our condemnation. Nevertheless, the conviction we feel for inbred sin is deeper ... everyday. The more we grow in grace the more do we see the desperate wickedness of our heart ... and the necessity of our being entirely renewed in righteousness and true holiness.[28]
Not-yet-sanctified Christians should not despair, for even while they feel the sin within, "yet at the same time they know they are of God; they cannot doubt it for a moment ... they are equally assured that sin is in them and that Christ is in them."[29] As Wesley told the unsanctified hearers of his sermon on Romans 8:1 titled "The First Fruits of the Spirit," "There [is] no condemnation to them which walk after the Spirit by reason of inward sin still remaining, so long as they do not give way thereto; nor by reason of sin cleaving to all they do." Wesley added,
Fret not thyself because of ungodliness, though it still remains in thy heart.... Repine not, because thou still comest short of the glorious image of God.... And be not afraid to know all this evil in thy heart.... Be abased. Be humbled.... But still "let not thy heart be troubled" . . . I, even I have an Advocate with the Father ... God is merciful to thee a sinner! Such a sinner as thou art! God is love; and Christ hath died! ... the Father himself loveth thee! Thou art his child! ... The whole body of sin ... (shall) be destroyed. Thou shalt be cleansed from all filthiness both of flesh and spirit.... Wait in peace for that hour where "the God of peace shall sanctify thee wholly."[30]
Similar words of comfort were given to the hearers of the sermon "Satan's Devices."
Instead of repining at your not being wholly delivered, you will praise God for thus far delivering you.... You will not fret against him, because you are not yet renewed, but bless him because you shall be.... Instead of uselessly tormenting yourself because the time has not yet fully come, you will calmly and quietly wait for it, knowing it will come and not tarry. You may, therefore, the more cheerfully endure, as yet, the burden of sin that still remains . . . because it will not always remain. Yet a little while, and it shall be clean gone.[31]
C. Purity Or Cleansing Is Promised. When Wesley preached on remaining sin, he would usually, almost in the same breath, point to its remedy. "But we know we need not remain in this state, as we are assured of a greater change to come ... the God of your salvation who hath done great things for you already ... will do ... greater things."[32] "The sense of the sinfulness you feel, on the one hand, and the holiness you expect on the other, both ... establish your peace and make it flow as a river."[33] We cannot cleanse our own hearts, as Wesley knew and preached:
Most sure we cannot, till it please our Lord to speak to our hearts again, to speak the second time, "Be clean;" and then only the leprosy is cleansed. Then only, the evil root, the carnal mind is destroyed; and inbred sin subsists no more. But if there is no second change, if there be no instantaneous deliverance after justification, if there be none but a gradual work of God (that there is a gradual work none denies) then we must be content, as well as we can, to remain full of sin till death. ... But supposing we do thus repent.... He is able to save you from all sin that remains.[34]
In Wesley's preaching the focus of purity was strong. He used the cleansing language of 1 John 1 repeatedly ("the blood of Jesus his Son cleanses us from all sin," "cleanse us from all unrighteousness"). "Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of the Lord" (2 Corinthians 7:1) was in constant use. James' admonition "cleanse your hands ye sinners; and purify your hearts ye double minded" was sometimes used. Ezekiel 36:25ff did heavy-duty work, as well as 1 John 3:3, "every man that hath this hope in him purifieth himself, even as he is pure."
Scanning the sermons, we see that Wesley preached that the second work of grace would: "purify their hearts from the love of the world, from the lust of the flesh, and the lust of the eye, and the pride of life";[35] "from envy, evil-surmisings, partiality";[36] "the evil root, the carnal mind . . . inbred sin";[37] "pride, self-will, passions ... foolish and hurtful desires, from vile and vain affections . . . all pollution";[38] from every unholy affection ... filthiness of the flesh and spirit;[39] impure intentions;[40] "from anger ... turbulent passion ... from every desire but to please and enjoy God";[41] "from earthly sensual desires ... inordinate affections, the whole carnal mind";[42] "from every evil temper, and word and work";[43] "from ... every unkind affection ... our idols ... and all uncleanness";[44] "from indwelling sin ... guilt ... desert of punishment."[45] Thus. doth Jesus save his people from their sins."[46]
D. Full Salvation Is Available in This Life. Somewhat like cause and effect are hinged together, Wesley, in establishing the doctrine of heart purity as a second work of grace, also established the doctrine and the hope that it would be done in this life, not the next. Nor was it to be done in the hour and article of death as some said. Although Wesley observed that many Christians apparently are sanctified only "a short while" before death, he affirmed clearly that holiness is a present-tense salvation. Death is no redeemer; Christ is.
In the sermon "The Repentance of Believers," preached in Londonderry, Ireland in 1767, Wesley stresses a present-tense purity in no uncertain terms. First, he establishes that God, according to the Scriptures, is "able to save to the uttermost." "He is able to save you from all sin that still remains in your heart. He is able to save you from all the sin that cleaves to all your words and actions."[47] But God being able to do it is no guarantee that He will-unless He has promised it. "But this he has done: he has promised it over and over, in the strongest terms."[48] Wesley cites these "strong terms," quoting and applying Deuteronomy 30:6, Ezekiel 36:25ff, Luke 1:68, and making much of the "in this life" grammar of 1 John l. He preached that God not only promises present-tense purity but requires it.[49]
Is God unjust to require holiness of humans? Some say these doctrines are "too severe ... no man ever did or shall live up to them. What is this," Wesley demanded, "but to reproach God, as if he were ... requiring of his servants more than he enables them to perform?"[50] Such thinking was outrageous to Wesley. It was "as if he [God] had mocked the helpless works of his hands, by binding them to impossibilities; by commanding them to overcome, where neither their own strength nor his grace was sufficient."[51] Besides, experience has already validated the scriptural promise and requirement. Wesley listened to hundreds, even thousands of testimonies to this grace.[52] "Several enjoy it at this day. And not a few have enjoyed it unto their death ... undeniable instances of genuine scriptural perfection."[53]
E. The Cleansing of Sanctification Is Both Gradual and Instantaneous. What are we to expect when we pray "Cleanse the thoughts of our hearts"? Wesley believed and preached a doctrine of holiness that included both gradual and instantaneous aspects, both crisis and process. Wisely, Wesley warns us about trying to put God in a box and reduce Him to a codified formula. "It behooves us, first, always to retain a lively sense that God is above all means. Have a care, therefore, of limiting the Almighty. He doeth whatsoever and whansoever it pleaseth him."[54]
Wesley adds: "He can convey his grace either in or out of any means. ... Perhaps he will.... Look then every moment for his appearing! Be it at the hour you are employed in his ordinances; or before, or after ... or when you are hindered therefrom. He is not hindered; he is always ready ... to save."[55] Thus Wesley was slow to adopt a certain formula. Part of his hesitance on this point came because he could find no great help on the question in the Bible. In his sermon "On Patience," he observed in response to the question: "Does he [God] work it gradually, by slow degrees; or instantaneously, in a moment?
How many are the disputes upon this head and so there will be, after all that ever ... can be said upon it ... because the Scriptures are silent on the subject ... the point is not determined ... in express terms in any part of the oracles of God. Every man therefore may abound in his own sense, provided he will allow the same liberty to his neighbor. . . . Permit me . . . to add one thing more: Be the change instantaneous or gradual, see that you never rest till it is wrought in your own soul, if you desire to dwell with God in glory.[56]
That he believed in both gradual and instantaneous dimensions of the doctrine is seen in our selected sources.
All experience as well as Scripture show us this salvation to be both instantaneous and gradual. It begins the moment we are justified.... It gradually increases ... till, in another instant, the heart is cleansed from all sin and filled with pure love to God and man. But even that increases more and more.[57]
In the Plain Account, Wesley again affirms both dimensions of the work. He affirms that there is a gradual work of God in the soul and that "generally speaking, it is a long time, even many years before sin is destroyed. All this we know."[58] He adds in the same paragraph: "But we know likewise, that God may ... cut short his work; in whatever degree he pleases, and do the usual work of many years in a moment. He does so in many instances, and yet there is a gradual work ... before and after that moment."[59] Wesley believed that both aspects of sanctification were important. Of the gradual aspect he wrote:
at the time a man is justified, sanctification properly begins ... although it is not ... the whole process of sanctification ... [it] is doubtless the gate of it.... It is only the threshold of sanctification. As, in natural birth, a man is born at once, and then grows larger and stronger by degrees; so in the spiritual birth, a man is born at once, and then gradually increases in spiritual stature and strength. The new birth, therefore, is the first point of sanctification which may increase more and more unto the perfect day.[60]
He makes a nearly identical statement in the sermon "The New Birth." He adds in "The Wilderness State": The whole of sanctification is not wrought at once; ... when they first believe they are but as new-born babes, who are gradually to grow up ... before they come to the full stature of Christ."[61] Or this one from "The New Birth,": "Buy up every opportunity of growing in grace... whatever may be tomorrow give all diligence today ... till you attain that pure and perfect love."[62] Thus, to Wesley growing in grace and the gradual aspect of sanctification amounted to the same thing.
Unfortunately, in our time some have rigorously differentiated between gradual sanctification and growth in grace. Some folks in the Holiness Movement have exerted great energy declaring that there is no such thing as gradual sanctification. The positive things that happen in the believer's heart between the new birth and entire sanctification must be called growth in grace-but never gradual sanctification. History and culture have played a part in all this. A hundred years ago Wesley's words about the gradual aspect of sanctification became very attractive to many Methodists. Instantaneous sanctification had become troublesome. They began to emphasize gradual sanctification. Decade after decade the gradual aspect of sanctification was given preeminence. By the middle of the 20th century, many Methodist scholars were declaring that all John Wesley really meant by sanctification was good, steady growth in grace.
Millions of Wesley's ecclesiastical descendants had used his words about gradual sanctification as the bridge on which they marched away from the demands and distinctives of his teaching on instantaneous sanctification. Therefore, when the American Holiness Movement got going, it made very sure that no one could use that bridge again. They blew it up. They almost never spoke of gradual sanctification-but only of growth in grace. They emphasized the instantaneous aspect of sanctification. A few rose to damn Wesley, declaring that he taught gradual sanctification. In their vigor they failed to tell the uninitiated that Wesley also unequivocally taught instantaneous sanctification. Recently a missionary candidate, an associate pastor, and a Sunday School teacher-in separate conversations-all told me that Wesley's doctrine of sanctification was "gradual." If you think that's the case, read on.
During the years 1759-1762, Wesley himself carefully listened to the testimonies of about 1,000 persons who had received sanctifying grace. There were 652 in London alone, but Wesley said he carried his research far beyond London into Ireland and various parts of England. The people Wesley quizzed were "exceeding clear in their experience" and Wesley said he could find no reason to doubt their testimony. He reports in the sermon "On Patience":
Every one of these (after the most careful inquiry), I have not found one exception ... has declared that his deliverance from sin was instantaneous; that the change was wrought in a moment. Had half of these, or one third, or one in twenty declared it was gradually wrought in them, I should have believed this, with regard to them, and thought that some were gradually sanctified and some instantaneously. But as I have not found, in so long a space of time, a single person speaking thus; as all who believe they are sanctified declare with one voice that the change was wrought in a moment, I cannot but believe that sanctification is commonly, if not always, an instantaneous work.[63]
After 1762, there is, in my judgment, evidence that Wesley came more and more to the instantaneous side of the question. In 1777 he asked in the Plain Account of Christian Perfection, "Can anything be more clear than ... that this faith, and ... the salvation which it brings, is spoken of as given in an instant?" In the same document he restates his position, "beyond any possibility of exception ... to this day both my brother and I maintained ... that Christian perfection ... is given instantaneously, in one moment. . . . That we are to expect it, not at death, but every moment."[64] Wesley closes his classic sermon, "The Scripture Way of Salvation," with these dramatic words:
Perhaps it may be gradually wrought in some.... But it is infinitely desirable ... that it should be done instantaneously; that the Lord should destroy sin "by the breath of his mouth," in a moment, in the twinkling of an eye. And so he generally does, a plan fact of which there is evidence enough to satisfy any unprejudicial person. Thou therefore look for it every moment! Look for it every day, every hour, every moment! Why not this hour, this moment? ... If you seek it by faith, you may expect it as you are; and if as you are, then expect it now.... Do you believe we are sanctified by faith? Be true then to your principle, and look for this blessing just as you are ... as a poor sinner that has still nothing to pay, nothing to plead, but "Christ died." . . . Christ is ready; and he is all you want. He is waiting for you: he is at the door! Let your inmost soul cry out,
Come in, come in, thou heavenly Guest!
Nor hence again remove;
But sup with me, and let the feast
Be everlasting love.[65]
The teaching and preaching that the blood of Christ really cleanses us from all sin is a distinctive of the Wesleyan-Holiness people. Other holiness people, of the Keswick persuasion along with several Pentecostal groups, believe that the baptizing Spirit empowers for service but does not cleanse from sin. "Cleanse the thoughts of our hearts," the pre-sacramental invocation, was explained (theology) in Wesley's "position paper" sermons. It was proclaimed in Wesley's evangelical homiletics. And the daring, radical optimism of grace explained and proclaimed by John was made worship-ready when brother Charles set it to music.
What is our calling's glorious hope But inward holiness?
For this to Jesus I look up, I calmly wait for this.
I wait till He shall touch me clean, Shall life and power impart,
Give me the faith that casts out sin And purifies the heart.[66]
***
The thing my God doth hate That I no more may do,
Thy creature, Lord, again create, And all my soul renew:
My soul shall then, like Thine, Abhor the thing unclean,
And, sanctified by love divine, Forever cease from sin.[67]
You will recognize these more familiar strains in which the optimism of grace is called "plenteous."
Plenteous grace with Thee is found,
Grace to cover all my sin:
Let the healing streams abound,
Make and keep me pure within.[68]
II. "By the Inspiration of Thy Holy Spirit"
Last month, at a district preachers' meeting, a young pastor told me, "I like Wesley, but I also like to preach about the baptism with the Spirit." John Wesley would have no problem with that. He used baptism language sparingly, choosing rather to use the worship language of the Collect for the Communion service. The "inspiration of Thy Holy Spirit" was the prayer of Wesley's hearers from the day of their first communion. Clearly, for Wesley, the Holy Spirit is the operating expression of God sanctifying and cleansing the consecrated believer's heart. Wesley declares:
All inward holiness is the immediate fruit of the faith that worketh by love. By this the blessed, Spirit purifies the heart from pride, self-will, passion, from love of the world, from foolish and hurtful desires, from vile and vain affections. Beside that sanctified afflictions have a ... tendency to holiness ... through the operation of the Spirit [emphasis mine].[69]
Again, "thou shalt be transformed into the same image, from glory to glory, by the Holy Spirit."[70] And, "Be it all thy hope, to be washed in his blood, and purified by his Spirit."[71] Also, "His desires are refined, his affections purified ... being filled with the Holy Ghost."[72] Again, we are exhorted to be "thoroughly sanctified by his Spirit."[73]
The closest Wesley comes, in our 59 selected writings, to Pentecostal sanctification is in his sermon called "Christian Perfection," where he says:
But the Holy Ghost was not yet given in his sanctifying graces, as he was after Jesus was glorified. It was then when he ascended on high ... that he "received" those "gifts for men ... that the Lord might dwell among them." And when the day of Pentecost was fully come, then first it was, that they who "waited for the promise of the Father" were made more than conquerors over sin by the Holy Ghost given unto them.[74]
Entire sanctification is not something static, not something one gets like buying a bag of potatoes. The sanctified life involves a moment by moment cleansing. This is how the spiritual life is sustained according to Wesley's preaching. He reminds the hearers of their "utter inability to do good unless he 'water thee every moment.'"[75] When a Christian stumbles, the advice is to pray "Lord, I shall fall thus every moment, unless thou uphold me with they hand."[76] Such moment by moment sustenance is also needed to survive "sins of surprise" and "sudden assaults."[77] Without this work of the Spirit, the Christian "may commit sin even as another man . . . all manner of sin with greediness."[78]
But the most weighty reason that we should pray for the continual cleansing by the inspiration of the Holy Spirit is that "every man living needs the blood of the atonement, or he could not stand before God."[79] Every person? Yes. The justified Christian needs the blood of the covenant continually applied because of sin remaining in the heart and clinging to deeds. Though they are not committing acts of sin, properly so called (that is, willful transgression of known laws), their inward sin would forever separate them from God. This defect "gives them a deeper sense, that they have always need of that blood of sprinkling."[80] This sin in the justified would absolutely condemn them . . . were it not for the atoning blood."[81]
What of the sanctified, those already made perfect in love? They, too, need the atonement continually because of ignorance, mistakes, error, wrong judgments, and their consequent wrong actions; because "a thousand infirmities" (gifts of our fallenness) will bring innumerable violations and numberless instances of falling short of God's perfect will.[82] There is no place for spiritual pride. Each one of us should pray from the heart,
Every moment, Lord, I need
The merit of the death.[83]
Wesley was insistent on this:
The holiest of men still need Christ, as their Prophet, as "the light of the world": for he does not give them light but from moment to moment: the instant he withdraws all is darkness. They still need Christ as their King: for God does not give them a stock of holiness. But unless they receive a supply every moment nothing but unholiness would remain. They still need Christ as their Priest to make atonement.... Even perfect holiness is acceptable to God only through Jesus Christ.... The best of men need Christ as their Priest ... on account of their coming short of the law of love.[84]
Wesley adds, "the most perfect ... need the blood of atonement, and properly for themselves, as well as for their brethren, say 'Forgive us our trespasses.'"[85] Thus every person needs the continual cleansing which comes to us by the "inspiration" of the Holy Ghost. We need "the power of Christ every moment . . . whereby alone we are what we are; whereby we are enabled to continue in spiritual life and without which, notwithstanding our present holiness, we should be devils the next moment."[86] Again, Charles made John's preaching on the "inspiration of Thy Holy Spirit" worship-ready with such songs as "Come Holy Ghost, our Hearts Inspire."
Come Holy Ghost, our hearts inspire;
Let us Thine influence prove;
Source of the old prophetic fire,
Fountain of light and love.
Expand Thy wings, celestial Dove,
Brood o'er our nature's night;
And our disordered spirits move,
And let there now be light.[87]
III. "That We May Perfectly Love Thee"
Some think that Wesley's doctrine of perfect love came from his own pharisaical, puritanical, pinched soul. Not so. It came from the liturgy of worship - anchored in Scripture. I wish I had time to explore the 15 "Perfection is . . ." statements that I have catalogued from the sources that form the foundation for this inquiry. Suffice it to say that, when pushed to define perfect love, Wesley often cited Matthew 22:37: "Thou shalt love the Lord thy God with all your heart . . . soul, and . . . mind . . . and . . . thy neighbor as thyself." As the Methodists sought the perfection taught in the passages and sough to love God perfectly as the liturgy had taught them to pray, they found themselves seized by a love of God and man remarkably like the self-emptying love of Christ. "Such a love is this, as engrosses the whole heart, as takes up all the affection, as fills the entire capacity of the sould, and employs the utmost extent of all its faculties.[88] It fills the sould "with love stronger that death, both to God and to mankind: Love that doeth the works of God, glorying to spend and be spent."[89] This love is so entire and comprehensive "that you love nothing but for his sake."[90]
Those made perfect in love "are constrained to love all men as yourselves, with a love not only ever burning in your heart, but flaming out in all your actions."[91] Such love excludes or expels sin as the believers love "one another as Christ hath loved us. . . . May thy soul continually overflow with love, swallowing up every unkind and unholy temper."[92] "God is love: therefore, they who resemble him . . . are transformed into the same image. . . . Their soul is all love. They are kind, benevolent compassionate, tenderhearted. . . not only to the good and gentle, but also to the froward."[93] Wesley said in his thirteenth discourse on the Sermon on the Mount, "I now live, even in the flesh, a life of love; of pure love both to God and man, a life of holiness and happiness."[94] This love is not content with the minimum required, "content with barely work no evil to our neighbor. It continually incites us to do good ... in every possible kind . . . and degree to all."[95] Is there no limit to this love? "We shall love every man so as to be ready to lay down our life for his sake."[96] In the sermon "The Way to the Kingdom," Wesley said:
Thou shalt love thy neighbor. . . . Thou shalt embrace with the most tender good will, 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 neighbour, that is, not only thy friend, thy kinsman ... not only the virtuous, the friendly, him that loves thee, that ... returns thy kindness, but every ... human creature, every soul which God hath made; not excepting ... him whom thou knowest to be evil and unthankful, him that ... persecutes thee: him thou shalt love as thyself; with the same invariable thirst after his happiness ... the same unwearied care to screen him from whatever might grieve or hurt either his soul or body.[97]
In the sermon "The First Fruits of the Spirit," Wesley told those avid seekers of holiness: "As soon as thou lovest Him with all thy heart, thou shalt be perfect.... Wait in peace for that hour when Me God of peace shall sanctify thee wholly."[98] In expanding on the Collect's theme of perfect love, Wesley often quickly turned to the restoration of the image of God as a central aspect of Christian perfection.
In Wesley's thought, humankind was "deprived" of the moral image of God. Into the vacuum caused by that "deprivation" came that element of corruption called "depravation," that persistent sinfulness that puts humans out of joint, out of proper relation to God. Thus, "ye know the great end of religion is to renew our hearts in the image of God, to repair that total loss of ... true holiness."[99] "Holiness is no less than the image of God stamped upon the heart."[100] "That faith which ... doth not ... stamp the whole image of God on the heart and purify us ... [is] not the faith that leads to glory."[101]
Wesley challenges his audience: "Are ye lively portraitures of Him."[102] The image of God is to be "written in the heart by the finger of God, so as never to be erased."[103] "Restored to the favor [first work] and image of God" [second work] was one of Wesley's favorite expressions.[104] We are urged to "follow after the image of God ... longing to awake up after his likeness."[105] Adam, in primitive holiness, had the likeness of God "graven on his heart by the finger of God; wrote in the inmost spirit."[106] This we are to receive again. "This inward religion bears the shape of God so visibly impressed upon it"[107] and our sanctified hearts will have "the character, the stamp, the living impression of his person."[108] "Now God is love: therefore they who resemble him in the spirit of their minds are transformed into the same image."[109] Again it is Charles who makes John's preaching on perfect love worship-ready.
O glorious hope of perfect love!
It lifts me up to things above.
***
Rejoicing now in earnest hope,
I stand, and from the mountain-top
See all the land below:
Rivers of milk and honey rise,
And all the fruits of Paradise
In endless plenty grow.
***
Now, O my Joshua, bring me in!
Cast out thy foes; the inbred sin.
The carnal mind, remove;
The purchase of thy death divide!
And O! with all the sanctified
Give me a lot of love![110]
IV "And Worthily Magnify Thy Holy Name"
In what ways are those who are cleansed by the inspiration of the Holy Spirit made perfect in love and restored to the image of God supposed to "magnify" His holy name?" There are at least four ways.
A. Full Salvation is By Grace, Through Faith; Not By Works. One way to magnify our Redeemer is not only to admit but proclaim that the purity, the holiness, the Christian perfection is God's work of grace and not human attainment by any good works. The Methodists were notorious for good works, but they knew that such works were not meritorious.
Anyone who knows the Scriptures knows that it "removes all imagination of merit-work."[111] Experience testifies the same, "For we are thoroughly sensible that we have nothing which we have not received."[112] We have done nothing, nor could we do anything to earn "preventing, lefting or sanctifying grace,"[113] for "It is through his [Christ's] merits alone that all believers are saved: that is justified ... sanctified ... glorified."[114] "It was free grace that . . . stamped on [the] soul the image of God"[115] and nothing but free grace will restore it. "Ye are saved from your sin ... ye are restored to the . . . image of God, not from any works, merits, or deservings of yours, but by the free grace, the mere mercy of God, through the merits of his ... Son."[116] Therefore, even the most saintly dare not boast, but "magnify Thy holy name."
B. Continued Growth in the Grace of Holiness Magnifies God's Holy Name. Sanctification's gift of pure love is precious, "but even that increases more and more until we grow up ... to the fullness of Christ,"[117] Wesley taught. We never outgrow our need to grow. "There is no perfection," Wesley declared, "which does not admit of continual increase. So that how much soever any man has attained, or in how high a degree soever he is perfect, he hath still need to `grow in grace' and daily advance in ... the ... love of God."[118]
C. Lives of Christlike Service Magnify the Holy Name of God. Loving service to the souls and bodies of persons in need was the mission of the Methodists. You have heard of the widespread hunger and destitution of Wesley's England. Works of mercy were prominent in Wesley's sermons. "If good works do not follow our faith," Wesley declared, "we are yet in our sins."[119] A true Christian is "hungering and thirsting to do good, in every possible kind ... rejoicing to 'spend and be spent' for them ... not looking for any recompense."[120] Indeed, Wesley advised, "Fall not short of a Pharisee in doing good. Give alms.... Is any hungry? Feed him; Is he athirst? Give him drink. Naked? Cover him with a garment."[121] And don't settle for the minimum, "do not limit thy beneficence to a scanty proportion. Be merciful to the uttermost of thy power."[122]
In case someone should still not understand exactly what to do, Wesley gave explicit instruction:
give to the poor, deal your bread to the hungry. Cover the naked . . . entertain the stranger; carry on or send relief to them that are in prison. Heal the sick; not by miracle, but through the blessing of God upon your seasonable support. Let the blessing of him that was ready to perish, through pining want, come upon thee. Defend the oppressed, plead the cause of the fatherless, and make the widow's heart sing for joy.[123]
What a way to magnify the holy name of God! To illustrate the utter selfishness in doing otherwise, Wesley used this illustration:
If a man had hands, eyes, and feet he could give to those that wanted (lacked) them; if he should lock them up in a chest, instead of giving them to his brethren who were blind and lame, should we not justly reckon him an inhuman wretch?
If he should choose to amuse himself with hoarding them up; then entitle himself to an eternal reward, by giving ... eyes and hands, might we not reckon him mad?
Now money has very much the nature of eyes and feet. If therefore we lock it up in chests, while the poor and distressed want (lack) it for their necessary uses, we are not far from the cruelty of him (who) ... hoards up hands and eyes.[124]
Such persons are not only robbing God, they are "also robbing the poor, the hungry, the naked... and making themselves accountable for all the want, affliction, and distress which they do not try to remove."[125] On the day of judgment we shall face these questions, says Wesley:
Wast thou ... a general benefactor to mankind? feeding the hungry, clothing the naked, comforting the sick, assisting the stranger, relieving the afflicted. . . ? Wast thou eyes to the blind, and feet to the lame? a father to the fatherless, and a husband to the widow? and didst thou labor to improve all outward works of mercy as means of saving souls from death?[126]
D. Worship of God Magnifies God's Holy Name. Let this trinitarian hymn by Charles Wesley magnify God in worship:
Father, at thy footstool see
Those who now are one in Thee:
Draw us by Thy grace alone;
Give, O give us to thy Son!
Jesus, friend of human kind,
Let us in Thy name be join'd;
Each to each unite and bless,
Keep us still in perfect peace.
Heavenly, all-alluring Dove,
Shed Thy over-shadowing love;
Love, the sealing grace, impart,
Dwell within our single heart.
Father, Son, and Holy Ghost,
Be to us what Adam lost;
Let us in Thine image rise,
Give us back our paradise.[127]
V. "Through Jesus Christ Our Lord"
All our high hopes, lofty ideals, and yearnings for cleanness, our longings for perfect love, and desires to worthily magnify God's Holy name are only possible through Jesus Christ our Lord. They utterly depend, as Wesley said in the sermon "The Wilderness State," on "the virtue of that blood which was shed for us to `cleanse us from all sin."'[128] Let us join our theology and our worship by praying:
Almighty God,
to whom all hearts be open,
all desires known,
and from whom no secrets are hid,
Cleanse the thoughts of our hearts
By the inspiration of Thy Holy Spirit,
That we may perfectly love Thee,
And worthily magnify Thy holy name.
Through Jesus Christ our Lord,
Amen.
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