imaginations," [or reasonings rather, for so the word λoyoμòvç signifies; all the reasonings of pride and unbelief against the declarations, promises, or gifts of God ;] "and every high thing that exalteth itself against the knowledge of God; and bringing into captivity every thought to the obedience of Christ." (2 Cor. x. 4, &c.)

Secondly, from evil tempers. This is evident from the above-mentioned declaration of our Lord himself: "The disciple is not above his master; but every one that is perfect shall be as his master." He had been delivering just before, some of the sublimest doctrines of christianity, and some of the most grievous to flesh and blood. "I say unto you, love your enemies, do good to them which hate you : and unto him that smiteth thee on the one cheek, offer also the other." Now these he well knew the world would not receive; and, therefore, immediately adds, "Can the blind lead the blind? Will they not both fall into the ditch ?” As if he had said, "Do not confer with flesh and blood touching these things, with men void of spiritual discernment, the eyes of whose understanding God hath not opened, lest they and you perish together." In the next verse he removes the two grand objections, with which these wise fools meet us at every turn, "These things are too grievous to be borne," or, "They are too high to be attained:" Saying, "The disciple is not above his master:" therefore, if I have suffered, be content to tread in my steps. And doubt not then, but I will fulfil my word: "For every ye

one that is perfect, shall be as his master." But his master was free from all sinful tempers. So, therefore, is his disciple, even every real christian.

Thus doth Jesus " save his people from their sins;" and

not only from outward sins, but also from the sins of their hearts; from evil thoughts, and from evil tempers. "True," say some, Iwe shall thus be saved from our sins; but not till death, not in this world." But how are we to reconcile this with the express words of St. John? "Herein is our love made perfect, that we may have boldness in the day of judgment, because as he is, so are we in this world." The apostle here, beyond all contradiction, speaks of himself and other living christians, of whom (as though he had foreseen this very evasion, and set himself to overturn it from the foundation) he flatly affirms, that not only at, or after death, but in this world, they are as their master. (1 John iv. 17.)*

But do those who are justified, gradually die to sin and grow in grace, till at, or perhaps a little before death, God perfects them in love? We believe this is the case of most, but not of all. God usually gives a considerable time for men to receive light, to grow in grace, to do and suffer his will, before they are either justified or sanctified. But he does not invariably adhere to this. Sometimes he cuts short his work. He does the work of many years in a few weeks: perhaps in a week, a day, an hour. He justifies or sanctifies both those who have done or suffered nothing, and who have not had time for a gradual growth either in light or And may grace. he not do what he will with his own? Is thine eye evil because he is good?" It need not therefore be affirmed over and over, and proved by forty texts of Scripture, either that most men are perfected in love at last, that there is a gradual work of God in the soul; or that, generally speaking, it is a long time, even many years before sin is destroyed. All this we know. But we know like

*Wesley's Works, Vol. viii. p. 231, 232, 233.

wise, that God may, with man's good leave, 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, both before and after that moment. So that one may affirm, the work is gradual, another, it is instantaneous, without any manner of contradiction.*

Can those who are perfect in love fall from this state? We are well assured they can. Matter of fact puts this beyond dispute. Formerly we thought one saved from sin could not fall. Now, we know the contrary. We are surrounded with instances of those, who lately experienced all that we mean by perfection. They had both the fruit of the Spirit and the witness. But they have now lost both. Neither does any one stand, by virtue of any thing that is implied in the nature of the state. There is no such height or strength of holiness as it is impossible to fall from. If there be any that cannot fall, this wholly depends on the promise and faithfulness of God. That those who fall from this state may recover it, we have many instances. Nay, it is an exceeding common thing for persons to lose it more than once before they are established therein.t

How are we to wait for this change? Not in careless indifference, or indolent inactivity; but in vigorous, universal obedience, in a zealous keeping of all the commandments, in watchfulness and painfulness, in denying ourselves, and taking up our cross daily; as well as in earnest prayer and fasting, and a close attendance on all the ordinances of God. And if any man dream of attaining it in

* Wesley's Works, Voi. xi. p. 224.

† Vol. xi. p. 228.

any other way, (yea, or of keeping it when it is attained, when he has received it even in the largest measure,) he deceiveth his own soul. It is true we receive it by simple faith. But God does not, will not give that faith, unless we seek it with all diligence, in the way which he hath ordained.*

ON THE PERSEVERANCE OF THE
SAINTS.

By the SAINTS is understood, those who are holy or righteous, in the judgment of (od himself: those who are endued with the faith that purifies the heart, that produces a good conscience: those who are grafted into the good olive tree, the spiritual, invisible church: those who are branches of the true vine, of whom Christ says, "I am the vine, ye are the branches:" those who so effectually know Christ, as by that knowledge to have escaped the pollutions of the world; those who see the light of the glory of God in the face of Jesus Christ, and who have been made partakers of the Holy Ghost, of the witness and fruits of the Spirit; those who live by faith in the Son of God; those who are sanctified by the blood of the covenant; those to whom all, or any of these characters belong, are intended by the term SAINTS.

Can any of these fall away? By falling away, is meant,

* Wesley's Works, Vol. xi. p. 200.

those whom the Father had given him (a phrase frequently occurring in this chapter) must infallibly persevere to the end. And yet in the very next verse, our Lord himself declares, that one of those whom the Father had given him, did not persevere unto the end, but perished everlastingly. His own words are, "Those that thou gavest me I have kept, and none of them is lost, but the son of perdition." (Verse 12.)

Fifthly, "It is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost,-if they shall fall away, to renew them again to repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame." (Heb. vi. 4, 6.) Must not every unprejudiced person see, the expressions here used are so strong and clear, that they cannot, without gross and palpable wresting, be understood of any but true believers?

Sixthly, The just shall live by faith; but if any man draw back, my soul shall have no pleasure in him.” (Heb. x. 38.) That is, I will utterly cast him off; and acccordingly the drawing back here spoken öf, is termed in the verse immediately following, drawing back unto perdition. But is the person supposed to draw back the same with him who is said to live by faith? To this it may be answered, can any man draw back from faith who never came to it? But had the text been fairly translated, there had been no pretence for this objection. For the original runs thus: ὁ δίκαιος ἐκ πίστεως ζήσεται και ἐὰν ὑποστείληται. If o

Sikalos, the just man that lives by faith [so the expression necessarily implies, there being no other nominative to the