Wesley Corpus

But we apprehend those would be sufficient proofs to any reasonable man, and such as would leave little room to doubt either the truth or depth of the work: (1.) If we had clear evidence of his exemplary behaviour for some time before this supposed change. This would give us reason to believe, he would not “lie for God,” but speak neither more nor less than he felt; (2.) If he gave a distinct account of the time and manner wherein the change was wrought, with sound speech which could not be reproved; and, (3.) If it appeared that all his subsequent words and actions were holy and unblamable. “The short of the matter is this: (1) I have abundant reason to believe, this person will not lie; (2.) He testifies before God, ‘I feel no sin, but all love; I pray, rejoice, and give thanks without ceasing; and I have as clear an inward witness, that I am fully renewed, as that I am justified.” Mow, if I have nothing to oppose to this plain testimony, I ought in reason to believe it. “It avails nothing to object, “But I know several things wherein he is quite mistaken.” For it has been allowed, that all who are in the body are liable to mistake; and that a mistake in judgment may sometimes occasion a mistake in practice; though great care is to be taken that no ill use be made of this concession. For instance: Even one that is perfected in love may mistake with regard to another person, and may think him, in a particular case, to be more or less faulty than he really is. And hence he may speak to him with more or less severity than the truth requires. And in this sense, (though that be not the primary meaning of St. James,) “in many things we offend all. This therefore is no proof at all, that the person so speaking is not perfect. “Q. But is it not a proof, if he is surprised or fluttered by a noise, a fall, or some sudden danger? “A. It is not; for one may start, tremble, change colour, or be otherwise disordered in body, while the soul is calmly stayed on God, and remains in perfect peace.