John Wesley, A Plain Account of Christian Perfection.

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John Wesley, A Plain Account of Christian Perfection
Part 1: Summary
Christian perfection is attainable according to Wesley. In his account of how he perceives the matters of the Godly kingdom, he thinks Christians should agonize and pursue perfection for that is what their Father expects of them. He defines perfection as ‘that love of God and our neighbor, which implies deliverance from all sin’ (51). Therefore, in his perception of how Christians should conduct themselves, he expects them to show total love for God such that they are unable to sin. It is a concept debated by many, but Wesley asserted that it is a requirement of the kingdom that was tasked to all Christians. He adds that Jesus would not suggest or expect Christians to achieve perfection if he knew they could not, hence it should be a goal envisioned by all Christians.
This total perfection is an expectation God has over all Christians, and it gives them entire sanctification. Since it is an expectation God has over Christians, it is not a choice for believers. He points out an instruction Jesus gave to the church that they should ‘be perfect as your Father in Heaven is perfect.’ Since perfection is attainable, believers must strive to reach spiritual maturity. He also points out that if a person has not achieved total perfection, he/she is not into Godly kingdom entirely. Wesley instructs Christians that they must be ready to serve God with every part of their lives else they have apportioned the devil part of their lives. Apportioning ourselves to the devil is not Gods expectation, and he quotes the first and second commandments; ‘I am the Lord thy God, thou shalt have no other gods before me.’ Wesley describes perfect Christians as those who are ‘grown spiritually.’
Wesley uses the concept of ‘grown’ Christians in the new testament as an equivalent to perfection. He describes grown Christians as those who have been ‘freed from all evil thoughts and evil tempers’ (24). He also uses the word ‘mature’ to describe perfected Christians. He uses biblical references to show that Paul was a perfected believer and that every ‘mature, grown or perfect’ believer ought to be ‘delivered from inward as well as from outward sin’ (24).
Wesley points out that even a perfect Christian is in some ways not perfect. He believed that even the perfect Christians are in a sense, imperfect because they are not free from ‘ignorance, nor from some mistakes … They are not free from infirmities, such as weaknesses or slowness of understanding, irregular quickness or heaviness of imagination.’ He understands that a believer’s life is not entirely perfect in some ways and concludes that even the perfect Christians cannot avoid thinking wrong. He also adds that these actions may be not be considered as sinful if they are founded in love. He uses this concept to show that we all need Jesus blood to atone for our sins irrespective of our level of perfection.
He also points out that believers’ imperfection is not immune to Gods punishment and wrath and therefore that is why believers need blood atoning. He adds that even the perfect Christians need Jesus mediation in heaven because they have their shortcomings, omissions and many other different kinds of possible mistakes (53). These things are deviations from the perfect law. It is easy for someone to perceive himself as perfect in the eyes of the Lord and therefore he/she may not need Jesus’ heavenly mediation. The mere thought that you are perfect itself is prideful, and that is a sin, and therefore Wesley warned that believers ought to be aware that they are likely to sin unintentionally even in their perfection and therefore they need the blood of Jesus Christ to atone for their sins. Wesley asserts that Jesus instructs his disciples to be perfect though God does not necessarily expect sinlessness in every instance.
Wesley also points out that it is possible to fall from perfection. He asserts that ‘we do not find any general state described in Scripture, from which a man cannot draw back into sin” (92). Therefore, he urges Christians to be vigilant and aware that they ought to be careful to recognize when they have fallen to sin and find their way back to perfection. He also urges Christians to take pursuance of perfection not as their work alone, but they ought to involve the Holy Spirit. It is a journey only possible if Holy Spirit is on board their lives and helps them understand what they ought to chase. The Holy Spirit must be ever present from justification through the progression towards entire sanctification. ...