“This change in Mr. Charles Wesley’s manner of speaking on the subject of Christian perfection, as might be expected, gave considerable uneasiness to his brother, who felt it to be very undesirable that they should even seem to contradict each other in their ministry and writings. In a letter, therefore, to Miss Furley, he says, ‘Take care you are not hurt by anything in the “Short Hymns,” contrary to the doctrines you have long received.’ And, on the same subject, he also says, in a letter to Charles,—‘That perfection which I believe, I can boldly preach; because I think I see five hundred witnesses of it. Of that perfection which you preach, you think you do not see any witness at all. Why, then, you must have far more courage than me, or you could not persist in preaching it. I wonder you do not, in this article, fall in plumb with Mr. Whitefield. For do not you, as well as he, ask, “Where are the perfect ones?” I verily believe there are none upon earth; none dwelling in the body. I cordially assent to his opinion, that there is no such perfection here as you describe; at least, I never met with an instance of it; and I doubt I never shall. Therefore I still think, to set perfection so high is effectually to renounce it.’
“At a subsequent period, he again addressed Charles on the same subject. ‘Some thoughts,’ says he, ‘occurred to my mind this morning, which, I believe, it may be useful to set down; the rather, because it may be a means of our understanding each other clearly; that we may agree as far as ever we can, and then let all the world know it.
“‘I was thinking on Christian perfection, with regard to the thing, the manner, and the time.
“‘1. By perfection I mean the humble, gentle, patient love of God and man, ruling all the tempers, words, and actions; the whole heart, and the whole life.
“‘I do not include a possibility of falling from it, either in part or in whole. Therefore, I retract several expressions in our hymns, which partly express, partly imply, such an impossibility. And I do not contend for the term sinless, though I do not object against it. Do we agree or differ here? If we differ, wherein?
“‘2. As to the manner, I believe this perfection is always wrought in the soul by faith, by a simple act of faith; consequently, in an instant. But I believe a gradual work, both preceding and following that instant. Do we agree or differ here?
“‘3. As to the time, I believe this instant generally is the instant of death, the moment before the soul leaves the body. But I believe it may be ten, twenty, or forty years before death. Do we agree or differ here?
“‘I believe it is usually many years after justification; but that it may be within five years, or five months after it. I know no conclusive argument to the contrary. Do you?
“‘If it must be many years after justification, I would be glad to know how many. Pretium quotus arrogat annus? And how many days, or months, or even years, can you allow to be between perfection and death? How far from justification must it be? and how near to death?
“‘If it be possible, let you and me come to a good understanding, both for our own sakes, and for the sake of the people.’