A Plain Account of Christian Perfection

AS BELIEVED AND TAUGHT

By the Rev. Mr. FO HN WESLEY

FRou THE YEAR 1725, TO THE YEAR 1765.

THE SECOND EDITION,

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I. > HAT I purpose in the following pa-

0 9 pers is, to give a plain and distinct 4 W account, of the fleps by which I was 4) led during a course of many years, $4 to embrace the doctrine of Christian

. Perfection. This I owe to the serious | part of mankind, those who delire to know all he | ruth as it is in Jesus. And thele only are concerned in queilions of this kind. To these I would nakedly de- |

Clare the ching as it is: endezvouring all along, to shew q from one period to another, both what [ thought, and why 1 thought jo.

2, In the year 1725, being in the twenty-third year of my age, I met with Bp. Taylor’s, Rule and ex- ercises of holy living and dying.” In reading several parts of this book, i was exceedingly affected that | part in particular which relates to Prin Iutention. þ | Instantly I resolved, To dedicate ai! z:y i72 to God; | all my thoughts, and words, and ations: being | throvughly convinced, there was no medium; but that [1 every part of my lite, (not e only) mult either be a sacrifice to God, or to mylelf, that is in effect, to the devil. Il

Con any serious person doubt of this? or find a me- | dium between serving God and ferviog the devil?

3. In the year 1729, | met with Kempis’s Christian Pattern. The nature and extent of In ward Religion,

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the religion of the heart, now appeared to me in a stronger light than ever it had done before. I saw, that giving even al! my /ife to God, (suppoling it pos- sible to do this and go no farther) would profit me no- thing, unless I gave my heart, yea, all my heart to him. ] saw, that Simplicity of Intention and Purity of Affection,“ one de/ign in all we speak or do, and one de- fire reling all our tempers, are indeed © the wings of the soul,” without which she can never ascend to the mount of God,

4. A year or two after, Mr. Law’s © Christian Per- fection“ and “ Serious Call” were put into my hands, These convinced me more than ever, of the absolute impossibility of beirg- half a Christian, Ard I deter- mined, thro? bis grace (the absolute necessity of which I was deeply sensible of) to be all-dewvoired to God, to give him all my soul, my body, and my substance.

Will any considerate man say, that this is carrying matters 4% far? Or that any thing % is due to him, who has given himself for us, than to give him our- selves, all we have, and all we are ?

5. In the year 1729, I began not only to read, but to /udy the Bible, as the one, the only standard of truth, and the only model of pure religion, Hence 1 saw, in a clearer and clearer light, the inditpensable necessity, of having the mid which was in Chrift, and of walking as Chr:i/t also cuulled: Even of having, not some part only, but all the mind which was in him, ard of walking as he walked, not only in mary, or in m2? respects, but in all things. And this was the light wherein at this time I generally considered religion, as an uniform following of Christ, an ce inward and outward con- formity to our masler. Nor was I] afraid of any thing more, than of bendirg- this rule to the experience of myfelf, or of other men: Of :ilowing myself in any the lea diiconlormity to our grand Exemplar.

6. On January 1, 1733, I preached before the Uni- versity, in St. Mary’s church, on te carcumcision of the heart, an account of which I gave in those words, © Tt is that habitual disposition of foul, which in the sacred writings is termed holiness, and which ditectly im- plies, the being cieansed from sin, from all S

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| ing endued with those virtues which were in Chriitjelus, | the being so rene wed in ihe image of our mind, as to be perfect as our Father in Heaven is * perfect.“

In the same sermon | observed, © Love is the fulfil ” ling of the law, the end of the commandment. lt is not

only the first and great command, but all the command- ments in one. J/hatscever things are just, wyaifoever things are pure, if there be any virtue, if there be any praise, they are all comprised in this one word, love. In this is perfection, and glory, and happiness : the royal law of heaven and earth is this, Thou hal, love the Lord thy Ged with all thy heart, and with all thy soul, and with 1 all thy mind, and with all thy frength. The one perfect good shall be your one ultimate end. One thing shall ye desire for its own sake, the fruition of him who 1s all in all. Ove happiness shall ye propcse to your souls, even an union with him that made them : the having fellewyfhip with the father and the Jon, the being joined 19 rhe Lord in one spirit, One design ye are to pursue to the end of time, the enjoyment of God in time and in eternity. Desire other Things so far, as they tend to this : love the creature, as it leads to the Creator. But in every /#:p you take, be this the glorious point that terminates your view. Let every affection, and thought, and word, and action, be subordinate to this. Whatever ye desire or fear, whatever ye seek or shun, whatever ye think, speak, or do, be it in order to your happiness in God, the sole end, as well as fource [| of your being.”

I concluded in these words: Here is the sum of the perfet law, the circumcision of the Heart. Let the spirit return to God that gave it, with the whole | train of its affections.— Other Sacrifices from us he would not, but the living sacrikce of the heart hath he chosen. Let it be centznually offered up to God through Christ, in flames of holy love. And let no creature be sufiered to share with him: for he is a jea- lous God. His throne will he not divide with another : he will reign without a rival. Be no design, no desire

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ey admitted there, but what has him for its ultimate ob- jet. This is the way wherein those children of God once walked, who being dead still speak to us, De- fire not to live but to praite his name: let all your thoughts, words, and works tend to his glory.” * Let your Sou} be filled with fo entire a love to him, that you may love nothing but for his sake.” © Have a pure intention of heart, a stedfast regard to his glory in al your aQicns.” For then, and not ‘till then, is that mind in us, which was also in Chiilt Jesus, when in every motion of our heart, in every word of our tongue, in every work of our hands, we ** pursue nothing but in relation to him, and in subordination to his plea— sure:“ When we too neither think, nor speak, nor act, to fulfi] cur own aul, but the awwill of him that sent us: When, woether we eat, or drink, or whatever we do, we dio it all to the glory + of God.” |

It may be observed, this sermon was composed the first of all my writings which have been published. This was the view of religion I then had, which even then ] scrupled not to term perfection. This is the view I have of it now, without any material addition or di— munition. And what is there here, which any man of understanding, who believes the Bible, can object to? What can he deny, without flatly contradicting the scripture? What reirench without taking from the word of Ged ?

7. In the same sentiment did my brother and I re- main, (with all tlose young gentlemen in derifion teimed Zethodijfts) Pill we embarked for America, in the latter end of 1735. It was the next year, while ] was at Savenrrah, that I wrote the following lines:

Is there a thing beneath the sun,

That strives wita thee my heart to share ? Ah tear it thence, and raz2 alone /

The Lord of every maoticn there!

In the beginning of the year 17;8, as T was re- turning from thence, the cry of my heart was,

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3 O grant that nothing in my soul May dwell, but thy pure love alone! O may thy love pat me whole, My joy, my treasure, and my crown!

Strange fires tar from my heart remove ; My every act, word, thought, be love !

I never heard that any one objected to this. And indeed wih can object? Is not this the language, not only of every believer, but of every one that is truly awakened ? But what have I wrote to this day, which is either stronger or plainer ?

3. In August following I had a long conversation with Arvin Gradin, in Germany. After he had given me an Account of his Experience, I desired him to give me in writing a definition of the full »/surance of faith, which he did 1a the following words :

Requies in sanguine Christi: fi ma fiducia in Deum & peisuasio de gratia Civina: tranquillitas mentis sum— ma atque serenitas & pax, cum absentia omnis desidetii carnalis, & cessatione peccatorum etiam internorum.

Re pose in the blood of Christ: a firm confidence in God and persuasion of his favour: the highest tran- quillity, serenity, and peace of Mind, with a deliver- ance from every fiejply disire, and a cefsation of all, even inward sins.

This was the fi:st account I ever heard from an living man, of what | had before learned myself from the oracles of God, and had been praying for (with the little company of my friends) and expecting for several years.

9. In 1739, my brother and I published a volume of „ hymns and sacred poems.” In many of these we declared our sentiments strongly and explicitly.

So p. 24. Turn the full stream of nature’s tide : Let all our actions tend To thee, their souice; thy love the guide, Thy glory be the end, Earth then a Scale to heaven shall be: Sense shall point out the road : The creatures a shall lead to thee, * And all we tasts be God, Again.

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(“EY Again, Lord arm me with thy Spirit’s might, Since I am call’d by thy great name: In thee my wandering thoughts unite, Of all my works be thou the aim:

Thy love attend me all my days, And my ele bu/ane/s be thy praise. p. 122.

Again. Eag er for thee I ask and pant, So strong the principle divine Carries me out with sweet constraint, Till al! my hallow’d jout be thine. Plung’d in the Godhead’s deepest sea, And lost in thine immensity! p-. 125.

Once more. Heavenly Adam, life divine, Change my nature into thine: Move and spread throughout my soul, Atctuate and fil the whole. P- 153.

It would be easy to cite many more passages, to the same effect But these are safficient to shew beyond contradiction, what our sentiments tnen were.

10. The first tract Jever wrote expresly on this sub- Jet, was published in the latter end of this year. That none might be prejudiced before they read it, I gave it the indifferent title of“ The Character of a Methodist.“ In this I described à feed Chriftian, placing in the front, Net as tho? I had already attained, Part of it I subjoin. without any alteration.

« A Me/hodift is one who loves the Lord his God with all his heart, with all his sonal, with all his mind, and with all his strength. God is the joy of his heart and the desire of his soul, which is continually crying out, Whom have in Heaven but thee, and there is none upon Larib whom I deffre beside thee, My God and my all! Thou art the firength of my heart and my por- tion for ever.“ He 1s therefore happy in God, yea always happy, as having in him a well of water, springing up into everlaiting life, and overflowing his soul with peace and joy. Perfect love having now cast out fear, he rejoices evermore, Yea, his joy is fall, and

all his bones cry out, Bid be the God and Father of

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our Lord Jesus Christ, who according to his abundant mercy hath begotten me again, unto a living hope, of an inheri- tance incorruptible and undefiled, reserved in heaven for me.

And he who has this bope thus full of immortality, in every thing giveth thanks, as knowing that % (whatso- ever it is,) #s the willof Cod in Chrift Fesus concerning him, From him therefore he chearfully receives all, saying, Good is the will of the Lord: and whether he giveth or ak ech away, equally % ng tbe name of the Lord, Whether in ease or pain, whether in sickness or health, whether in life or death, be giveth thanks from the round of the heart, to him who orders it for good; into whose hands he bath wholly committed his body and soul, as into the hands of a faithful Creator. He is therefore anxiously careful for nothing, as having cast all his care on bim that careth for him, and in all things resting on him, after mating his request known to him with thanksgiving,

« For indeed he prays without ceafing : At all times the language of his heart is this, Unto thee is my mouth, though without a voice, and my filence speak- eth unto thee.” His heart is lifted up to God at all times and in all places. In this he is never hindered, much less interrupted, by any person or thing. In re- tirement or company, in leisure, business, or conver- sation, his heart is ever with the Lord. Whether he lie down or 1ise up, God is in all his thoughts: He walks with God continually, having the loving eye of his soul fixt on him, and every where seeing him that is invisible.

“ And loving God, he ve, his neighbour as himself; he loves every man as his own foul, He loves his ene- mies, yea, and the enemies cf God, And if it be not in his power, to 4% good 10 them that hate him, yet he ceases not to pray for them, tho? they spurn his love and sti}] de/priefully use him and persecute him.

For he is pure in heart, Love has purifed his heart from envy, malice, wrath, ard every unkind temper, It has cleansed him from pride, whereof only cometh con- tention : and he hath now put en beawels of mercies, kinds ness, bumblenels of mind, meekness, long-juffering. And indeed all possible ground for contention, on his part is cut off. For none can take from him what he desires : Seeing he /oves no! the world nor any of the things of bo world ©

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evorld Nut all his defire is unto God, and to the rememberance F his name.

„ Agreeable to this his one desire, is the one de- sign of his life, namely, To do not bis own will, but the doll of bim that sent him. His one intention at all times and in all places is, not to please himself, but him whom his foul loveth. He has a fingle £ye. And he-

Cause his eye i /ingle, his whole bAV is Full of light. The

| ewhole is hight, as when the bright shining of a candle doth ® | inlighten the house. God reigns alone: all that is in the 7 | foul is Holiness to tbe Lord, There is nct a motion in his heart, but is according to his will. Every thought that arises points to him, and is in ofedzence to the law of Cbrist. | .

« And the tree is known by its fruits, For as he loves God, so he keeps his commandments; Not only Jome, or most of them, but Al, from the least to the greatest, He is not content to keep the whole law, and offend in one point, but has in all points a conscience woid of © offence, toward God and toward man. Whatever God has forbidden he avoids, whatever God has enjoined he does. He runs the way of Ced’s commandments, now he hath /et his heart at liberty. It is his glory and joy so to do: It is his daily crown of rejoicing, to do rhe evill of God on earth, as it is done in hea ven.

% All the commandments of God he accordingly keeps, and that with all his might. For his obedience 1s in proportion to his love, the source from whence it flows. And therefore, loving God with all his heart, he serves him with all his strength. He continually pre- Jents his soul and b a living jacrifice, holy, acceptable to | God: Entirely and without reserve, devoting himself, all he has, and all he is, to his glory. All the talents he has, he constantly employs according to his master’s | will: Every power and faculty of his sou], every mem- ber of his body.

« By consequence, whatsoever he doth, it is all to the glory of God. In all his employments of every kind, he not only aims at this (which is implied in having a | fingle eye) but actually arzains it. His business and his refreshments, as well as his prayers, all serve to this great end. Whether he /it in the house or walk by the

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aby, whether he lie down or rise up, he is promotin in all he speaks or does, the one business of his life. Whether he put on his apparel, or labour, or eat and drink, or divert himself from too wailing labour, it all tends to advance the glory of God, by peace and good- will among men. His one invariabie rule is this, 1 hat- feever ye de in word or deed, do it all in the name of the Lord Jejus, giving thunks to God even the Father thro him.

% Nor do the customs of the world at all hinder his running the race which is set before him. He cannot there- fore /ay up treasures upon earth, no more than he can take fire into his bosom. He cannot Heat evil of his neighbour, any more than he can lie either for God or man. He cannot utter an unkind word of any one for love keeps the door of his lips. He cannot /pca+ idle words : ud corrupt conversation ever comes cut of his mouth ; as is all that is not good, 10 the n/e of edifying, not fit to minifter grace to the hearers, But what/cever tings are pure, aubatsot wer things are lawely, whatjoever things are jusily of good report, he thinks, speaks, and acts, adornig the dotrine of Ged our Saviour in all things.”

Thele are the very words, wherein [| largely declared, for the firit time, my sentiments of Christian Perfection. And is it not easy to see, 1. That this is the very point at which I aimed all along from the year 1725 ? And more determinately from the year 1730, when I began to be home umnus libri, a man of one book, re-

garding none (comparatively) but the bible? Is it not

ealy to see, 2. “That this is the very same doctrine, which I believe and teach at this day? Not adding one point eicher to that inward or outward holiness, which I maintained fix ard twenty years ago? And it is the same, w. ich by the grace of God J have continued to teach from that time ‘till now: as will appear to every

impartial person, from the extracts subjoined below. 11. I do cot know that any writer has made any objection against that tract, to this day, And for some time I did not find much opposition upon the head, at least, not trom serious persons. But after a time, a cry arcle, and (what a little surprized me) among re- ligious men, who affirmed, not that I stated Perfection wrong, but that there is no Perfection on ron >» : ; ay,

Nay, and fell vehemently on my brother and me, for affirming the contrary. We scarce expeded so rough an attack from these: especially as we were clear on Justification by Faith, and careful to ascribe the whole of salvation to the mere grace of God. But what most surprized us was, That we are said to “ dishonour Christ,” by asserting that he /averh to rhe utterme ; by maintaining, He will reign in our hearts alone, and sub- due all things to himself !

12. I think it was in the latter end of the year 1740, that I bad a conversation with Dr. G, then Bishop of London, at Whitehall, He asked me, What I meant by Perfection? I told him without any disguise or reserve, When I ceased speaking, he said. Mr. Ve. ley, if this be all you mean, publish it to all the world, If any one then can confute what you say, he may have free leave.” I answered, © My Lord, I will,” and ac- cordingly wrote and published the sermon on Chri/tian Perfection.

In this“ I endeavoured to shew, 1. In what sense Christians are rot, 2. In what sense they are perfect.

I. In what sense they are not: They are not perfect in rowledge, They are not free from ignerance, no nor from mate. We are no more to expect any living man to be 7rfallib/e than to be omniscient. They are not free from infirmities; such as weakness or flowness of understanding, irregular quickness or keaviness of imagination. Such in another kind are, impropriety of language, ungracefulness of pronunciation, to which one _— add a thousand nameless defects, either in conversation or behaviour, From such infirmities as these none are perfectly freed, ‘till their spirit returns to God. Neither can we expect ‘till then to be wholly | freed from Temptation: for the servant is not above his | master, But neither in this sense is there any ab/olure * Perfection on earth. There is no Perfection of degrees, none which does not admit of a continual increase.

II. In what sense then are they perfect? Observe, we are not now speaking of babes in Christ, but adult

’ Christians. But even babes in Christ are fo far perfect

as not to commit /in, This St. John affirms expressly :

and it cannot be disproved by the examples of the Old Testa-

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Testament. For what if the holiest of the antient Jews, did sometimes commit fin? We cannot infer from hence, that Rall Christians do and must commit fin as long as they live.”

But does not the scripture say, A ju? man sinneth seven times a day? It does not. Indeed it says, 4 juff man falleth seven times, But this is quite another thing. For, first, the words à day are not in the text. Se- condly, here is no mention of falling into fin at all. What is here mentioned is, falling into tempar ral affli Zion.

« But elsewhere So/cmon says, There is no man that

finneth not.“ Doubtless thus it was in the days of So-

lamon yea, and from Solomon to Christ there was then no man that sinned not.” But whatever was the on of those under the law, we may safely affirm with

St. Jehu, that since the gospel was given, he that is born of God ian veth not.

The privileges of C/»;#/ar; are in no wise to be measured, by what the Old Teltament records concern- ing those who were under the Jene dispensation : seeing he fullne/s of time is now come; the Holy Ghost is now —— ; the great /alvation of God is now brought to men by the rde of Je/us Christ, The kingdom of heaven 13 now set up on earta 3 concerning which the spirit of God declared of old time, (fo far is David from being the pattern or standard of Christian Per- fection) He that is feeble among them at that day shall be as David, and the house of David shall be as the angel of the Lord before them, Zech. x11. 8

„ But the Apostles themselves committed sin, Peter by dissembling, Paul by his {arp contention with Barna- bas.” Suppose they did. will you argue thus: if two of the Apostlas once committed fin, then a!/ other Corif- trans in all ages, do and must commit fin as hug as they live? Nay, God forbid we should thus speak. No necesity oi sia was laid upon Heu the grace of God was surely sufficient for them. And it is suflicient for u5 at this day.

But St James says, In many things wwe offend all.“

True: but who are the persons here spoken of? Why

those many masters or teachers whom God had not sent :

not the apostle himself nor any real Christian, That B

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in the word we (used by a figure of speech, commen in all other, as well as the inspired writings) the apostle could not possibly include himself, or ary cther true believer, appears, first, from the ninth verse, Therexwith Bless we God, and therewith curse we men. Surely not

abe aposiles! Not we believers! Secondly, from the words preceding the text: My brethren, be not many maslers or teachers, knowing that we spall receive the greater condemnation. For in many things we effend all. We! Who? Not the apostles nor true believers, but they who were to receive the greater condemnation, because of those many offences. Nay, thirdly, the verse itself proves, that we end all cannot be spoken either of all men, or of all Christians. For in it immediately fol- lows the mention of a man who dt not, as the ue first mentioned did: from whom therefore he is profes- sedly contradistinguished, and pronounced a perfe? an.

*« But St. Jobn himself says, F wwe say that we hate no /in, wwe deceive ourselves. And, if awe /ay wwe have wot sinned, wwe make him a tiar, and his ord is not in ns.”

I] answer, 1. The tenth verse fixes the sense of the eighth: F awe say we bave no fin in the former, being explained by F awe /ay we have not finned, in the latter verse : 2. The point under consideration is not, whether we have or have not sinned Heretefere and neiiher of these verses asserts, that we do sin or commit fin ee

. The ninth verse explains both the eighth and tenth, 1f awe confess our fins, he is faithful and just, to forgive our fins, and to cleanse us from all unrighteousne/s. As it he had said, I have before affirmed, The blood of Chrift tlean/eth from all fn. And no man can say, | need it not: 1 have no fin to be cleansed from, Fase /oy we have no fin, that we have nct /inned, we deceive ourjelyes, and make God a liar, But F wwe confe)s cur fins, he is Tang and jus, not only 7s forgive us our fins, but also to cleanse us from all unrighteoujn;/s, that we may go and no more. In conformity therefore both to the doc- trine of St. John, and the whole tenor of the New Testament, we fix this conclusion, A Christian is fo far

perfect as not to commit sin. This

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This is the glarious privilege of every Chrislian, yea, tho’ he be but a babe in Curist. But it is only of grown Christians it can be affirmed, they are in such a sense perfect, as secondly, to be freed from evil thoughts and evil tempers. First, from evil or sinful thoughts. .Indecd, whence should they spring ? Out of the heart of man, if at all, proceed evil bought. If therefore the heart be no longer evil, then eu thoughts no longer proceed out of it. For a 2» ee cane? bring forth evil fruit, as a corrupt tree canuot bring forth good fruit,

And as they are freed from evil thoughts, so likewise {rom evil tempers, Every one of these can f2y with St. Paul, I am crucified with Christ: ne vertbelgsi I liwe 7 yet not 1, but Chrift liveth in ne: words that manifestly describe a deliverance from inward as well as from outward sin. This is exprest both negatively, I liue not; my evil nature, the body of sin is destroyed: and positively, Chri/? liveth in me, and therefore all that is holy, and just, and good. Indeed both these, Cri? livah in me, and I live abt, are inseparably connected. For what communioa hath light with darkness, or Christ with Belial ?

He therefore who liveth in these Christians, hath pu- rified their hearts by faith insomuch that every ons that has Christ in him, the hope of glory, purifieth himself een as he is pure. He is purified from pride: for Christ was lowly in heart He is pure from defire and self. will: for Christ desired only to do the will of his father. And he is pure from anger, in the common sense of the word ; for Christ was meek and gentle. I say, in the common sense of the word: for he is anzry at fin, while he is grieved for the sinner. He feels a displi- cency at every ofence against God, but only render com passion to the offender.

Thus doth Jesus save his people from their fins, not only from outward fins, but from the sins of their hearts. True, say some, but not till death, not in this world.” Nay, St. 7% says, Herein is our love made fyrfe?, that we may have boldness in the day of

Judgment, because as he is, fo are we in this æuerll. The

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self and other living Christians, of whom he flatly af- firms, that not only at or after death, but i his world they are as their master.

Exactly agreeable to this are his words in the first chapter: God is light, and in him is no darkness at all. ¶ wwe walk in the light, as he is in the light, wwe have fellowship ene evith another, and the bloed of Fesus Christ Vis jon cleanseth us from all sin. And again: If we con-

ess our fins, he is faithfal and just to forgive us our sins, and lo cleanse us from all unrighteousness, Now it is evi- dent, the apostle here speaks of deliverance wrought in this world, For he faith not, The blood of Christ will cleanse, (at the hour of death, or in the day of judgment) but it cl/eax/eth at the time present, vs living

Christians, from all in. And it is equally evident, that if am fin remain, we are not cleansed from all fin. If nay unrighteousness remain in the soul, it is not cleansed from all nnrighteousness. Neither let any say, that this relates to justification only, or the cleanfing us from the gnilt of fin: frist, because this is confounding to- geber. xhat the apostle clearly dillinguithes, who men- tions first, 4 foroive ws cur fin, and then, 7s clecyse ws rem all wirighteeasness : secondly, because this is as- ser ting justification by works in the firongest sense pos- ible : it is making all inward, as well as all outward holinefs, necessarily previous to justification. For if the cleansing here spoken of is no other than the cleanfing us from the guilt of sid, then we are not cleansed from guilt, that is, not justified, unless on condition of all- ing ie the light as be is in the light, It remains then, that Christtans are saved i :S:5 <vsrid from all fin, from all wnrightronsarfs: that they are now in such a sense per- sect as dcr to commit , and to be freed from evil thoughts and evil tempers.”

It could not be, but that a discourse of this kind, which directly contrauicted the favourite opinion cf many, who wee eflecmed by others, and poshbly esteemed themselves some of the 2% of Cbrislians, (whereas if these things were so, they were not Chris- tans at al?) should give no small offence. Many an- swers or animadversions therefore were expected: but 1

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was agreeably disappointed. I do not know that any appeared: sol went quietly on my way. | |

13. Not long after, I think in the spring, 1741, we published a second volume of hymns. As the doctrine was still much misunderstood, and consequently mis- represented, I judged it needful to explain yet farther upon the head, which was done in the preface to it, as follows :

« This great gift of God, the salvation of our souls, is no other, than the image of God fresh stamped on our hearts. It is a renewal in the spirit of our minds, after the likeness of him that created them, God hath now laid the axe unto the root of the tree, purifying their hearts by faith, and “ cleansing all the thoughts of their hearts by the inspiration of his holy spuit.” Having this hope, that they shall see God as he is, they purify ther- sel ves even as he is pure, and are holy, as he that hath called them is holy, in all manner of conwer/ation. Not that they have already atlaiaed all that they shall attain, ether are already (in this sense) perfect. But they daily go on from frength to flren2th ; betalding now, as in a glass, the glory of the Lord, they are changed into the same image, from glory (o glory, by the spirit of the Lord.

« And where the jprrit of the Lord is, there is Liberty, fach liberty, from the luau of sin and death, as the chil- dren of this world will not believe, tho a man declare it unto them. The /on hath made them free who are thus born of God, from that great root of fin and bitterness, Pride. They feel that all their /ufficiency is of Cod, that it is he alone who 7s zz all their thoughts, and work-

eth in them both. to will and i do of his good pleasure.

They feel, that 77 is ner they that sprak, but the spirit of their farther who speaketh in them, and that what- soever is done by their hands, 1e Farther wh: it in then, he doth the awarks. So that God is to them all in al}, and they are as nothing ia his fight. They are freed from Se/f-will, as defiring; nothing but the holy, and perfect will.of God: not supplies in want, not “ ease

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in pain, not life, or death, or any cicature, but con- tinually crying in their inmost soul, © Father, thy will be done.“ They are freed from Evi] Thoughts, 10 that they cannot enter into them, no not for a moment. Aforetime when an evil thought came in, they looked up and it vanished away, But now it does not come in, there being no room for this, in a soul which is full of God. They are freed from V anderings in prayer. Whensoever they pour out their hearts in a more immediate manner before God, they have * no theught of any thing past, or absent, or to come, but of God alone. In times past, they had wendering thoughts darted in, which yet fled away like smoke ; but now that {smoke does not rise at all. “They have no Fear or Deubt, either as to their state in gencial, or as to any + particular action. The anden fron ie Help One teacheth | them every hour, what they sha!l do, and what they shall speak. Nor therefore have they ny S need to reasen concerning it. They are in one lense freed from Temprations : for tho? numberless temp—

tations fly about them, yet they || trouble them not. At all times their soul is even and calm, their keart is stedfast and unmoveable. Their peace, flowing as a river, pafeth all urderstanding, and they rice zuith joy un{peatable and full cf glory, For ** they arc jealed by the

tprrit unto the day of redempiion, having the witnels in

themselves, that Here is laid up for them à crown of rigbiecusuesi, which 1h? Lord will give them in that day. « Not that every one is a child of the devil, *til! he is thus renewed in love. On the contrary, whoever has © a sure confidence in God, that thro? the merits of Christ, his sins are forgiven,” he is a child of God, and if he abide in him, an heir of all the promises. Neither

• This is far too firong, Sec that sermon on Wandering Theugbts.

• Frequently this is the case; but only {cr a time.

For a time it may be so: but not always.

& Sometimes they have no need: at other times they have.

| Sometimes they do not: at other times they do, ard that grievously,

** Not all who are saved from fin; many of them have not at- {ined it zet.

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Neither ought he in any wise to ca away his confidence, or to deny the faith he has received, becavle it is weak, or because it is Hie with fire, so that his soul is 2 hea- viness through manifold temptations, | „Neither dare we affirm, as some have done, That all this salvation is given at ouce. There is indeed an inslantaneous (as well as a gradual) work of God in his children : and there wants not, we know, a cloud of witnesses, who have received, in one moment, either a clear sense of the forgiveness of their fins, or the abiding witness of the Holy Spirit. But we do not know a single Instance, in any place, of a person’s receiving 77 one and the same moment, remission of sins, the abiding witness of the Spirit, and a new, a clean heart. Indeed how God may Mork, we cannot tell: But the general manner wherein he dees work is this; Those who once trusted in themselves, that they were righte- ous, that they were rich, and increased in goods, and had need of nothing, are by the spirit of God applying his word, Convinced that they are poor and naked. All the things that they have done are brought to their re-

membrance, and set in array before them, so that they

see the wrath of God hanging over their heads, and feel that they deserve the damnation of heil. In their trouble they cry unto the Lord, and he shews them that he hath taken away their fins, and opens the kingdom of heaven in their hearts; righreou/ne/;, and peace, and jay in the Holy Gb Sorrow and pain are fled away, and ½ hos ub more domin:on over them. Knowing they are j /;/- freely thro? faith in his bloed, they have peace with Gad thro Fefus Cbrist; they rejoice in hee of the glory of God, and the love of God is forcd abroad in their hearts.

• In this peace they remain for days, or weeks, or months, and commonly suppose, they shall not know war any more; *till some of their old enemies, their bosom sins, or the fin which %% most eafily beiet them, (perhaps anger or desire) assault them again, and thrust sore at them that they may fall. Then ariles fear, that they shall not endure to the end, and often doubt, whether God has not forgotten them, or whether they did not deceive themselves, in thinking their fins _

Or-

forgiven. Under these clouds, especiafly if they rea- son with the devil, they go mourning all the day long. But it is seldom long before their Lord answers for him- self, sending them the Holy Ghost to comfort them, to bear witness continually with their spirits, that they are the children of God. Then they are indeed meek and gentle and teachable, even as a little child. And now * first do they see the ground of their heart, which God before would not difciose unto them, lest the soul should fail before him, and the spirit which he had made. Now they see all the hidden abominations there, the depths of pride, self-will and hell: yet having the witness in themselves, Thou art an heir of God, a joint-heir with Christ, even in the midst of this fiery trial, which continually heightens both the strong sense they then have, of their inability to help themselves, and the inexpressible Hunger they el afier a full renewal in his image, in righteousness and true holiness. Then God is mindful of the desire of them that fear him, and gives them a single eye, and a pure heart: he stamps upon them his own image and super- scription: he createth them anew in Christ Jesus: he cometh unte them with his son and Blessed Spirit, and fixing his abode in their souls, bringeth them into the rest which remaineth for the prople of God.”

Here I cannot but remark, 1. That this is the strongest account we ever gave of Christian Persection: indeed too strong in more than one particular, as is ob- served in the notes apnext: 2. That there is nothing which we have fince advanced upon the subject, either in verse or prose, which is not either directly or indifectly contained in this preface. So that whether our present docttine be right or wrong, it is however the same which we taught from the beginning.

14. 1 veed not give additional proofs of this, by multiplying quetations from the volume itself. Ir may suftice, to cite part of one hymn only, the last in that volume.

Lord,

• Is it not astonishing, that while this book is extant, which was publ.shed four and twenty vears ago, any one should face me

down, That this is a rew doctrine, and what 1 never taught

before,

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Lord, I believe a rest remains To all thy people known,

A rest, where pure enjoyment reigns,

il And thou art lov’d alone:

A rest where all our soul’s de/ire

| Is fixt on things above :

= Where doubt, and pain, and fear expire,

= Cast out by perfe love. | # From every evil motion Freed

_ (The Son hath made us free)

’* On all the pow’rs of hell we tread 7 In glorious liberty.

Safe in the way of life, above Death, earth and hell we rise

We find, when perfected in love, Our long- sought Paradise.

O that I now the rest might know, Believe, and enter in!

New, Saviour, now, the power bestow. And let me cease from sin

Remove this hardness from my Leatt.

This wnbelief remove:

To me the rcst of Ffarth impart, The sabbath of thy love.

Come, O my Saviour, come away ! Into my soul descend !

No longer from thy creature flay, My author and my end.

The bliss thou hast for me prepar’d No longer te delay’d :

Come, my exceeding great reward, For whom I first was made.

Come Father, Son, and Holy Ghost, And seal me thine abode!

Let all T am in thee be loft ; Let all be lost in God!

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Can any thing be more clear, than 1. That here also 1s as full and high a salvation as we have ever spoken of ? - Þ 2. That this is spoken of, as receivable by mere faith, I and as hindered only by unbelief ? z. That this faith, 2nd consequently the salvation which it brings, 1s

spoken

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spoken of as given in an infant? 4. That it is suppoled, that instant may be now that we need not stay another moment: that zow, the very now, 75 the accepted time! Now is the day of this full alain! And, lastly, that if any speak otherwise, he is the person that brings new docttine among us? ,

5. Aboat a year after, namely in the year 1742, we published another volume ©:© hymns. The dispute being row at the height, we spoke upon the head more largely than ever before, Accordingly abundance of the hymns in this velume treat exprelsly on the subject. And so does the preface, which, as it is short, it may not be amiss to insert entice. |

© 1, Perhaps the general prejudice against Christian Perfection, may chiefly arise from a misappreheniion of the nature of it. We willingly allow, and con- tinually declare, there is 20 /uch perfection in this life as implies either a dispensation from doing good, and at- tending all the ordinances of God, or a freedom {rom ignorance, mistake, temptation, and a thousand in- firmities necessarily connected with flesh and blood.

« 2, First, we not only allow, but earnestly con- tend, that there is no Perfection in this life, which im- plies any dispensation from attending all the ordinances of God, or from doing good unto all men, while wwe have time, tho? specially unto the houfhold of Faith. We believe, that not only the babes in Christ, who have newly found redemption in his blood, but those also who are grown up into pen fe nen, are indispensably obliged, as often as they have opportunity, to ea bread and drink auine in remembrance cf Him, and to /earch the feriptures :

by fasting, as well as temperance, to keep their bodies

under, and bring them into subjetion: and above all, to pour out their souls in prayer, both secretly, and in the great congregation,

„ 3. We, secondly believe, that there is no Juc2 per- fedion in this life, as implies an entire deliverance, ei- ther from ignorance, or mistake, in things not essential to salvation, or from manifold temptations, or from num- berless infirmities, wherewith the corruptible body more or less presses down the foul, We cannot find any ground in scripture to suppose, that any inhabitant of

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an house of clay, is wholly exempt, either from bodily infrmities, or troin ignorance of many things; or to imagine any is incapable of miftake, or falling into divers temprations.

«<1. But whom then do you mean by one that is perfect? We mean one in whom 7zs the mind which was in Christ, and who so walketh as Chrift walked: a man that hath clean hands and a pure heart, or that is cleanjed from all filthine/s of flesh and spirit : one in whom 75 no occasion of ffumbling, and who accordingly doth not commit fin. To declare this a little more particularly : we understand by that scriptural expression, a perfect mau, one in whom God hath fulfilled his faithful word, From all rour filthi- ness and from all your idols I will cleanse you: 1 will also fave you from all your uncleannesset. We understand hereby, one whom God hath /an#ifed throughout, in body, foul, and spirit : one who walketh in ihe light as he 1s in the light, in whom is no darkness at all; ihe blood of Fefas Christ his son, having clean/ed him from all in.

• 5, This man can now testify to all mankind, I am crucified with Chrift : nevertheliss I live; yet not I, but Christ liveth in me. He is holy as God who called him 7s holy, both in heart and in all manner of conversation. He levveth the Lord his God with all his heart, and serveth him with all his strength. He loveth his neighbour, every man, as him/elf ; yea, as Christ loved us: them in particular, that de/pirefully use him and persecute bim, because they know not the son neither the father, Indeed his soul is all love, fhlled with bowels of mercies, kindness, meekness, gentleness, long-/uffering. And his life agreeth thereto, full of the arerł of Faith, the patience of hope, the labour of love. And <vhat/oever he dah either in word, or deed, he doth it a in the name, in the love and power of the Lord Fe/us. In a word, he doth rhe avill of God on earth, as it is done in heaven.

• 6, This it is to be a perfect man, to be /an4ified throughout : even “ to have a heart so gs with the love of God, (to use archbishop Uper’s words) as continually to offer up every thought, word and work, as a spiritual sacrifice, acceptable toGod through Christ.” In every thought of our kearts, in every word of our tongues, in every work of our hands, to / forth his

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praise, who hath called us out of darkness into his marvelcus light. O that both we, and all who seek the Lord Jesus in sincerity, may thus be made perfect in one!

This is the doctrine which we preached from the be-

ginning, and which we preach this day, Indeed by a

viewing it in every point of light, and comparing it

again and again, with the word of God on the one

hand, and the experience of the children of God on the other, we saw farther into the nature and proper- ties of Christian Perfection. But still there is no con- trariety at all, between our first and our last sentiments. Our first conception of it was, It is to have the mind which was in Christ, and to walk as he walked: to have all the mind that was in him, and always to walk as he walked. In other words, To be inwardly and outwardly devoted to God; all devoted in heart and life. And

we have the same conception of it now, without either |

addition or d1minution.

16. The hymns concerning it in this volume are tos |:

numerous to transcribe, I shall only cite a part of Q

three.

H. 80. Saviour from sin, I wait to prove

That Jesus is thy healing name : To lose, when perfected in love,

Whate’er I have, or can, or am : [ tay me on thy faithful word, The servant shall be as his Lord.

Answer that gracious end in me For which thy precious life was given Redeem from all iniguity, Restore and make ine meet for heaven. Unless thou purge my every ain, Thy suffering and my faith 1s vain.

Didst thou not die, that I might live No longer to myself, but Thee? Might body, soul, and spirit give Jo Him who gave himself tor me? Come then, my Master and my God, Take the dear purchase of thy blocd,

Thy

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4s Thy own peculiar servant claim,

For thy own truth and mercy’s fake ; Hallow, in me thy glorious name:

: Me for thine own it moment take: 7 And change and rng iy purify :

$: ‘Thine only may I live and die.

• ‘n r- P. 258. Chose from the world if now I stand, 2 Adorn’d with righteousness divine; 8. If brought into the promis’d land 14 I justly call the saviour mine: ve Thy sanctifying spirit pour be To quench my thirst and wash me clean: ly Now, Saviour, let the gracious shower ad Descend, and make me pure from sin. er Purge me from every /inful blet ;

5 My idols all be cast aside: _ oo | Cleanse me from ex/*ry evil thought, of From all the filth of self and pride,

The hatred of the carnal mind Out of my flesh at once remove ! Give me a tender heart, resign’d, And pure, and full of faith and love, O that I zow from fin releas’d Thy word might to the utmost prove: Enter into thy promis’d ref ! The Canaan of thy perfect ive! Now let me gain Perfection’s height! New let me into nothing fall! Be less than nothing in my sight, And feel that Christ is all in all.

P. 298. Lord, I believe, thy work of grace Is perfect in the soul ?

His heart is pure who sees thy face, His spirit 1s made whole.

From every /ickne/s by thy word, From every soul-disease

Sav’d, and to perfe# health restor’d, To perfect haline/s.

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( 26 )

He walks in glorious liberty, To fin entirely dead :

The Truth, the Son hath made him free, And he is free indeed.

Throughout his soul thy glories shine, His foul is all renewu’”d,

And deck’d in righteousness divine, And cloath’d and fi/Pd ww:th God,

This is the rest, the life, the peace, Which all thy people prove:

Love is the bond of perfectness, And all their soul is love.

O joyful found of gospel grace! Christ shall in me appear:

I, even I shall fee his face; I shall be holy here /

He vifts now the house of clay: He shakes his future home,

O wou’dst thou, Lord, on his glad day Into thy temple come !

Come, O my God, thyself reveal, Fill all this mighty void !

Thou only canst my spirit fill; Come, O my God, my God !

Fulfil, fulfil my large desires, Large as infinity!

Give, give me all my sou! requires, All, all that is in thee !

17. On Monday, June 25, 1744, our first conference began, six clergymen, and all our preachers being pre- sent. The next morning we serioufly confidered the doctrine of Sanctification or Perfection. The questions asked concerning it, and the substance of the answers given were as follows :

2, What is it to be /anified?

A. To be renewed in the image of God, in righte- oujnejss and true holiness.

2. What is implied in being a perfe& Christian ?

A. The loviog God with all our heart, and mind, and foul, Deut. vi. 5.

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2. Does this imply, that al inward fin is taken away? A. Undoubtedly : or how can we be said to be /aved

| from all our uncleanne/s* Ezek. 36.

Our second conference began Avg. 1, 1745. The next morning we spoke of SanQification, az follows: | 5 When does inward sanctification begin?

Ja the moment a man is justified. Yet fin re- mains in him, yea, the feed of fin, ‘till he is Saatifeed t5r0ughour, From that Time a believer gradually dies to siu, and grows in grace.

9. Is this ordinarily given ’ till a little before death?

A. It is not to those who expect it no sooner.

Q. But may we expect it sooner?

A. Why not? For altho* we grant, 1. That the ge- nerality of believers whom we have hitherto known, were not so sanctisied ‘till near death: 2. That few of those to whom St. Paul wrote his epistles, were fo at that time: nor 3. He himself at the time of his writ- ing his former episiles: yet all this does not prove, that we may not be so to- day.

A. In what manner should we preach sanctification?

A. Scarce at all to those who are not prefling for- ward: to those who are, a lways by way of promise; always drawing, rather than driving.

Our third conference began Tuesday, May 26, 1746.

In this we carefully read over the minutes of the two preceding conferences, to observe whether any thing contained therein might be retrenched or altered cn more mature consideration. But we did not fee cause to alter in any respect what we had agreed upon before.

Our fourth conference began on Tvesday, June the 16th, 1747. As several persons were present, who did not believe the doQrine of perfection, we agreed to ex- amiae i: from the foundation.

In order to this, it was asked

« How much is allowed by our brethren who differ from us, with regard to entire Sanctification?“

A. They grant, 1. That every —_ mult be entirely sanctified in the article of death: 2. That ‘til then a believer daily grows in grace, comes nearer and nearer

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to perfection: 3. That we ought to be continually pres- sing after it, and to exhort all others fo to do.

2D. What do we allow them?

A. We grant, 1. That many of those who have died in the faith, yea, the greater part of those we have known, were not perfedted in love, till a little be- fore their death: 2. That the Term ant ised, is con- tinually applied by St. Paul, to all that were justified : 3. That by this Term alone, he rarely, if ever, means „ Saved from all fn:” 4. That consequently it is not proper to ule it in that sense, without adding the word awhelly, entire/y, or the like: 5. That the infpired writers almost continually speak of or to those who were justi- fied, but very rarely of or to those who were wholly sanctified: f 6. That consequently it behoves us to speak almost continually of the state of justification ; but more rarely, at least 5 in full and explicit terms, concerning entire sanctification.“

2. What then is the point where we divide ?

A. It is this: Should we expect to be saved from all in before the article of death ?

Q. Is there any clear seripture promise of this, That God will fave us from all fu?

A. There is. P/al. xxx. 8. He sball redeem Jrael Jim all his fins,

This is more largely exprest in the prophecy of Exze- hiel ; Then will I sprinkle clean awatcr upon you, and ye shall be clean : from all your filihine/; and from all your idols ail I cleans you—T will also save you fiem all your unclean- nesses, chap. xxxvi. ver. 25. 29. No promise can be more clear. And to this the apostle plainly refers in that exhortation, Having these promises, let us cleanse our-

selves from all filthine/s c f fiesh and spirit, perfectiug holiness

in the fear of God, 2 Cor. vii. 1. Equally clear and express is that antient promise, The Lord thy God will circumcise thy heart, and the heart of thy /eed, to love ihe Lerd thy God æuitb all thy heart and with all thy soul. Deut. xxx. 6.

Q. But

1 That is, unto those alone, exclusive of others: but they speak to them, jointly with others almost continually. More rarely I allow; but yet in some places very frequently, strongly, and explicitly,

2. But does any a ertion answerable to this, occur in the New Testament?

A. There does, and that laid down in the plainest terms. So 1 John iii. 8. For this purpose, the son of God was manifested, that he might destroy the <works of the devil: the works of the devil, without any limitation or restriction: but all sin is work of the devil, Parallel to which is the assertion of St. Paul, Eph. v. 25. 27. Chrift lowed the church and gave himself for it. —that he might present it to himsel, if. a glorious church, not having po- or wwrinkle, or any such thing, but that it might be holy and without blemish.

And to the same effect is his assertion in the eighth of the Romans, ver. 3, 4. God nt his fon—that the righte- ousne/s of the law might be fulfilled in us, who walk no- after the feelb, but after the 2 ret,

Does the New Teltamen: afford any farther ground for expecting to be saved from ail /in ?

A. Urdoubtedly it does, both in those prayers. and command;, which are equivalent to the strongest af- sertions.

Q, What prayers do you mean?

A. Prayers for entire SanQification, which, were there no such thing, n, be mere mockery of God. Such in particlar are, 1. Deliver us frem evil. Now when this is done, w * we are delivered from all evil, there can be no fin remaining. 2. Nether pray I for these alone, but for them also who spall believe on me through their word : that they all may be cue, as thou, Father, art in me and I in thee, that they al/o may be one in us: I in them, and thou in me, that they may be made perfect in one, John xvii. ver. 20, 21. 23. 3. 1 bow my knees unto the

’ God and Father of our Lord Je/us Christ, —that he would

grant cu at ye being rooted and grounded in love, may be able to comprehend with all saints, what is the breadth, and length, and depth, and eight, and te know the love of Christ which pasth knowledge. Thit ye may be filled with all the fulress of God, Eph. ili. 14, &c. 4. The very God of peace sanctisy yeu holy, And I pray God, your whole fpirit, foul and body, may be preserved Blamelii, unto the coming of our Lord Jesus Christ, 1 Thel. v. 23. . What command is there to the same effect? C 3 A. Be

( 30 ) A. 1. Be ye perfect, as your Father who is in heaven is perfect, Matt. v. 48. 2. Thou shalt love the Lord thy God avith all ti y heart, and with all thy soul, and with all thy mind, Matt. xxii. 37. But if the love of God fill all the heart, there can be no fin there.

Q. But how does it appear, that this is to be done before the article of Death ?

4. I. From the very nature of a command, which is not given to the dead but to the living. Therefore thou shalt lewve God with ull thy Leart cannot mean, Thou shalt do this, when thou diest, but while thou livest.

5. From express texts of scripture. 1. The grace of God that bringeth salvation hath appeared to all men; teach- ing us, that having rencunced ungodly and world!y lufts, we should live foberly, righteously, and godly in this present world : koking for the giorious afpearing of our Lord Fejus Chri/t, who gave bimseif for us, that he might redeem us

em all iniquity, and purify unto him/eif a peculiar pecple, zealous of gecd works, Vit, ii. 11—14. 2. He hath raijed up an Hen of sal vation for 70 perform tie mercy promijed 76 our fathers ; the oath which he javore to our father Abra- ham, that he would grant unto us, that we being delivered out of the hands of our enemies, should serve bim without fear, in holiness and righteousne/s before him, all the days of our life, Luke i. ver. 69, &e.

9. Is theie any example in scripture of persons who had attained to this ? |

A. Yes, St. John, and all those of whom he says, Herein is cur love made perfect, that we may have boldne/s in the day of judgment, because as he is, Jo are we in this «world, 1 John iv. 17. 5

QA. Cen you shew one such example now ? Where is he that is thus perfect?

A. To some that make this enquiry one might answer, If I knew one here, I would not tel} you: for you do not enquire out of love. You are like Herod. You only seek the young child to slay it.

But more directly we answer. There are many rea- sons, why there should be few, if any, indi/putable ex- amples. What inconveniencies would this bring on the person himself, set as a mark for all to shoot at ? And how unprositable would it be to gainsayers? For

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if they bear not Meses and the prophets, Christ and his apostles, neither would they be persuaded tho one rose from the dead. |

©. Are we not apt to have a secret distaste to any who say they are faved from all sin ?

A. Tis very possible we may, and that upon several grounds: partly from a concern for the good of souls, who may be hurt, if these are not what they profess ; partly from a kind of implicit envy at those who speak of higher attainmeots than our own: and partly from our natural slowness and unreadiness of hcart, to believe the works of God.

Why may we not continue in the joy of faith, till we are perfedted in love?

A. Way indeed? Since holy grief does nut quench this joy: since even while we are under the cross, while we deeply partake of the sufferings of Christ, we may rejoice with joy unspeakable.” |

From thele extracts it undeniably appears, not only what was mine and my brother’s judgment, but what was the judgment of all the preachers ia connexion with us, in the years 44, 45, 46, and 47. Nor do 1 remember, that in any of these conferences we had one disseuting voice: but whatever doubts any one had when we met, they were all removed before we parted.

18, In the year 1749 my brother printed two vo- lumes of © Hymns and Sacred Poems.” As I did not see these before they were published, there were some things in them which I did not approve oi. But I quite approved of the main of the hymas on this head; a tew verses of which are subjoined.

Come, Lord, be manifested here, And all the devils works destroy | N:aw, without fin in me appear, And fill with everlasting joy: Thy beatific face display : Thy presence is the perfect day. Vol. I. p. 203.

Swift to my rescue come, Thy own hit moment seize Gather my wandering spirit home, And keep in perfect peace. Suffer’d

That moment be now! Our petition allow,

Suffer’d no more to rove O’er all the earth abroad, Arrest the prisoner of thy love, And shut me up in God! p. 247.

Thy pris’ ners release, vouchsafe us thy peace; And our sorrows and fins zn a moment shall cease.

Ovr pre/ent Redeemer and Comforter thou! Vl. II. .

From this inbred fin deliver : Let the yoke Now be broke: Make me thine for ever.

Partner of thy perfect nature, Let me be Nu in thee A new sinless creature, p. 156.

Turn me, Lord, and turn me now, To thy yoke my spirit bow :

Grant me now the pearl to find

Ot a meek and quiet mind.

Calm, O calm my troubled breast ; Let me gain that second, test:

From my works for ever cease, Perfected in holiness. p. 162.

Come in 71:5 accepted hour, Bring tay heavenly kingdom in! Fill us with the glorious power | Rootiog out the seeds of sin. p. 168.

Come thou dear Lamb, for sinners lain, Bring in che cleansing Hood:

Apply, to wash out every far, 1 hine efficacious blood,

O let 1 fink into our foal Deep a+ the in- bied sin: Make every wounct spirit whole, And every leper clean! p. 171.

Prif’ners

(124.

rs

6.39 3

P1is*ners of hope arise And see your Lord appear!

Lo! On the wings of love he flies, And brings redemption near. Redemption in his blood He calls you to receive :

Come unto me, the pardoning God: Pelieve, he cries, believe ! Jesus to thee we look,

Till sav’d from sin’s remains,

Reject the in bred tyrant’s yoke, And cast away his chains,

Our nature shall no more O’er us dominion have:

By faith we apprehend the power,

Which shall for ever save. p. 188.

Jesu, our life, in us appear, Who daily die thy death: Reveal thyself the finisher : Thy quick”niog spirit breathe ! Unfold the hidden my ftery ! The /econd gift impact ! Reveal thy glorious self in me: In every waiting heart. p. 195.

In Him we have pace, In Him we have power! Preserv’d by his grace Throughout the dark hour, In all our temptations, He keeps us to prove

His utmost salvation, His fullness of love. Pronounce the glad word, And bid us be free !

Ah, hast thou not, Lord, A blessing for me?

The peace thou hast given This nomen: impart,

And open thy heaven, O Love, in my heart! P. 324.

A second edition of these hymns was published in the year 1752: and that wit gut any other alteration, than that of a sew literal mistakes.

I have been the more large in these extracts, because hence it appears, beyond all poffibility of exception, that to this day, both my brother and J maintained, 1. That Christian Perfection is that love of God and

our

—— - _w— — —

( 34 ) our neighbour, which implies deliverance from a Vn; 2. That this is received merely by faith; 3. That it is given 7:/antancously, in one moment; 4. ‘I’bat we are to expect it (not at death, but) ev-ry moment : That ow is the accepted time, zoxw is the day of this sal- vation,

19. At the conference in the year 1759, perceiving some danger that a diversity of sontiments, should in- senfibly fleal in among us, we again largely considered this doctrine. And soon after I published ** Thoughts on Christian Perfection,“ preiaced with the following advertisement :

© The following tract is by no means desig ned, to gratify the curiosity of any man. It is rot intended to prove the doctriac at large, in opposition to those who explode and ridicule it: no, nor to answer the nume— rous objections against it, which may be raif..d even by ferious men. All I intend here, is simply to declare, what are my sentiments on this head: what Christian Perfection does, according to my apprehension include,

and what it does not; and to add a few practical ob-

servations and directions relative to the subject.

As these thoughts were at first thrown together by way of question and answer, I let them continue in the same form They are just the same that I have en- tertained for above twenty years.”

% 2. What is Christian Perfection?

A. The loving God with all our heart, mind, foul and strength. This implies, that no wrong temper, none contrary to love, remains in the soul: and that all the thoughts, words. and actions, are governed by pure love. |

2, Do you affirm, that this perfection excludes all infirmities, ignorance, and mistake ?

A. I continually afficm quite the contrary, and always have done so.

9. But how can every thought, word and work be governed by pure love, and the man be subject at the {ame time to 1gnorance and mistake ?

A. I see no contradiction here, A man may be filled with pure love, and still be liable to mistake.”?

Indeed I do not expect to be freed from actual p<” ti

JJ Fe ,-

till this mortal puts on immortality. I believe this to be a natural consequence of the soul’s dwelling in flesh and blood. For we cannot now 7h:nk at all, but by the mediation of those bodily organs, which have suf- fered equally with the rest of our frame. And hence we cannot avoid sometimes thinking wrong, till this corruptible shall have put on incorruption,

But we may carry this thought farther yet. A mis- take in judgment may possibly occasion, a mistake. in practice. For instance: Mr. de Renty’s mistake touch- ing the nature of mortification, arisfiog from prejudice of education, occasioned that practical mistake, his wearing an iron girdle. And a thousand such instances there may be, even in those who are in the highest state of grace. Yet where every word and action springs from love, such a mistake is not properly a /n. However it cannot beer the rigor of God’s justice, but needs the atoning blood.

2. What was the judgment of all our brethren, who met at Bristol in August 1758, on this head ?

A. It was expressed in these words: 1. Every one may mistake as long as he lives: 2. A millake in ofinicn may occasion a mistake in practice: 3. Every such mistake is a transgression of the perfect law. Therefore, 4. Every such mistake, were it not for the blood of atonement, would expose to eternal dam- nation. 5. It follows, that the most perfect have con- tinual need of the merits of Christ, even for their actual transgressions, and may say for themselves, as well as for their brethren, Forgive us our trespassẽs.

This easily accounts for what might otherwise seem to be utterly unaccountable : namely, that those who are not offended when we speak of the highest degree of love, yet will not hear of living without iu. The reason is, they know a’l men are liable to mistake, and

that in practice as well as in judgment. But they do

not know, or do not observe, that this is not fin, if

love is the sole principle of action.

2. But still, it they live withont fin, does not this exclude the necessity of a mediator ? At least, is it not plain, that they stand no longer in need of Christ in his priestly office? |

A. Far

— — — — — — — — — — —— ———

A. Far from it. None feel their need of Christ like

these: none so entirely depend upon him. For Christ does not give life to the soul separate from, but in and with himself, Hence his words are equally true of all men, in whatsoever flate of grace they are, A, the branch cannot bear fruit of itself, except it abide in the vine, no more can ye, except ye abide in me: without (or separate from) me, ye can do nothing.

In every state we need Christ in the following re- spects: 1. Whatever grace we receive, it is a free gift from him : 2. We receive it as his purchase, merely in consideration of the price he paid: 43, We have this grace not only Vm Christ, but i» him. For our per- fection is not like that of a tree, which flourishes by the sap derived from its own root, but, as was said be- fore, like that of a branch, which united to the vine, bears fruit, but severed from it, ig ded up and withered: 4. All our blessings, temporal, spiritual, and eternal, depend on his intercession for us, which is one branch of his priestly office, whereof therefore we have always equal need: 5. The best of men {till need Christ in his priestly office, to atone for their omissions, their short- comings, (as some not improperly speak) their mistakes in judgment and practice, and their defects of various kinds. For these are all deviations from the perfe& law, and consequently need an atonement. Yet that they are not properly sius, we apprehend may appear from the words of St. Paul, He that lovetb hath fulfilled the law; fer love is the fulfilling of the law.* Now mil- takes, and whatever infirmities necessarily flow from the corruptible state of the body, are no way contrary to love, nor therefore in the scripture-sense, /n.

To explain myself a little farther on this head: 1. Not only /n preperly /o called, that is, a voluntary transgression of a known law, bu! fin, improperly fo called, that is, an involuntary transgression of a divine law, known or un- known, needs the atoning blood. 2. I believe, there is no such perfection in this lite, as excludes these involuntary transgressions, which I apprehend to be naturally con- sequent on the ignorance and mistakes inseparable from mortality. 3. Therefore /aule/s perfection is a phrase I never

• Rom, xili. 10. 12.

and those that do not call them so ?

11

never use, lest I should een to conttadict myself: 4. I believe a person filled with the love of God, is still liable to these involuntary transgressions: 5. Such trans-

gressions you may call /ns, if you please, I do not, for

the reasons above-mentioned. 2. What advice would you give to those that do, A. Let those that do not call them /ins, never think that themselves, or any other persons, are in such a

state, as that they can stand before infinite justice with- out a mediator. ignorance, or the highest arrogance and presumption.

This must argue either the deepest

Let those who do call them fo, beware how they

| confound these defets with /ins, properly so called. But how will they avoid it? How will these be distin- guished from thuse, if they are all romiscously called

sins? I am much afraid, if we should allow any ,,

to be consistent with perfection, few would confine the idea to those de, concerning which only the assertion ; could be true.

pure love :

some men better than they really are. {manifest mistake, accidentally fowwing from pure love.

2. But how can a liableness to mistake consist with

perfect love? Is not a person who is perfected in love, every moment under its influence? And can any mis- take flow from pure love?

A. I answer, 1. Many mistakes may conf? with 2. Some may accidentally fow from it. I mean, love itself may incline us to mistake. ‘The pure love of our neighbour springing from the love of God, thinketh no evil, believeth and hupeth all things, Now this very temper, unsuspicious, ready to believe and hope the best of all men, may occalion our thinking .

Here then is a

2. How thall we avoid setting perfection too high

or too low?

A. By keeping to the bible, and setting it just as high as the scripture does. It is nothing higher and nothing lower than this, The pure love of God and man: the loving God with all our heart and soul, and our neighbour as ourselves. It is love governing the heart and life, running through all our tempers, words and actions.

D 2. Sup-

(“393 Q. Suppose one had attained to this, would you ad- vise him to speak of it ? A. At first perhaps he would scarce be able to re-

frain, the fire would be so hot within him: his defire to declare the loving-kindness of the Lord, carrying

him away like a torrent. But afterwards he might :

and then it would be adviseable, not to speak of it to them that know not God. Tis most likely it would only provoke them to contradict and blaspheme : nor to others without some particular reason, without some good in view. And then he should have especial care, to avoid all appearance of boasting ; to speak with the deepest humility and reverence, giving all the glory to God. |

Q. But would it not be better, to be entirely silent ? Not to speak of it at all:?

A. By silence he might avoid many crofles, which will naturally and necessarily ensue, if he simply de- clare, even among believers, what God has wrought in his soul. If therefore such an one were to confer with flesh and blood, he would be entirely silent. But this could not be done with a clear conscience ; for undoubtedly he ought to spezk. Men do rot light a candle to put it under a bushe!: much less does the all-wifse God. Be does not raise such a monument of his power and love, to hide it from all mankind. Ra- ther he intends it as a general blessing, to those who are fmple of heart. He designs thereby not barely the happiness of that individual person, but the animatin and encouraging others, to follow aster the same bles. fing. His will is, t many shall see it and rejoice, and put their trust in the Lord. Nor Goes any thing under heaven more quicken the desires of those who are justified, than to converse with those whom they believe to have experienced a still higher salvation. This places that salvation full in their view, and in- creases their hunger and thirst after it: an advantage which must have been entirely lost, had the person to saved buricd himself in silence.

2. But is there no way to prevent those ere sses, which usually fall on those who speak of being thus aved ? |

A. It

(. 39 )

A. It seems they cannot be prevented altogether, while so much of nature remains even in believers, But something might be done, if the preacher in every place would 1. Talk freely with all who speak thus; and 2, Labour to prevent the unjust or unkind treat- ment of those, in favour of whom there is reasonable proof.

2. What is reasonable proof? How may we cer- tainly know one that is saved from all fin.

A. We cannot infallibly know one that is thus saved (no, nor even one that is justified), unless it should please God to endow us with the miraculous discern- ment of spirits, But we apprehend these would be sufllcient 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 sup- posed 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 distin account

of the time and manner wherein the change was wrought, with sound speech which could not be re- proved: 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 tes- tifies before God, I feel no fin, but all love: | pray,

rejoice, and give thanks without cealing : and I have as

clear an inward witness, that I am fully renewed, as that | am justified,” Now 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 miltaken.” For 1t has been allowed, that all who are in the body, are liable to mittake: and that a mistake in judgment may sometimes

occasion a mistake in practice: (tho? great care is to be

taken that no ill use be made of this conceshon.) For instance; Even one that is perfected in love may mis- take with regard to another person, and may think bim, 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

2 sense

——

1 40 )

sense (tho” that be not the primary meaning of St. Fame:) In many things wwe offend all. This therefore is no proof at all, that the person so speaking is not pe: fect. | ;

©. But is it not a proof, if he is /urprized or flattered by a noise, a fall, or some sudden danger ?

A. It is not: for one may start, tremble, change co- lou, or be otherwise disordered in body, while the soul is calmly stayed on God, and remains in perfect peace. Nay, the mind itself may be deeply distrest, may he exceeding sorrowful, may be perplext and preso’d down by heaviness and anguish, even to agony, while the heart cleaves to God by perfect love, and the will is wholly rehgned to him. Was it not fo with the | fon of God himself? Does any child of man endute

the distress, the anguish, the agony, which he sustaincd ? And yet he knew no jin.

A. But can any one who has a pure heart prefer pleasing to unpleasing food? Or use any pleasure of sense which is not strictly necessary ? If so how do they differ from others ?

A. The difference between these and others in tak- ing pleasant food, is, 1. They need none of these things to make them happy; for they have a spring of happiness within. They fee and love God. Hence they rejoice ever mere, and in every thing give thanks. 2. They may % them, but they do not /ec+ them: 3. They use them /paringly, and not for the sake of the thing itself. This being premised, we answer directly, such an one may use pleasing food, without the danger which attends those who are not saved from in. He may prefer it to unpleasing, tho’ equally wholesome food, as a means of encreafing thankfulness, with a single eye to God, who giveth us all things richly to enjoy © on the same prirciple, he may smell to a flower, or eat a bunch of grapes, or take any other pleasure which does not lessen but increase his delight in God. ‘There- fore neither cen we say, that one perfected in love would be incapable of marriage, and of worldly bufi- ness: if he were called thereto, he would be more ca- pable than ever; as being able to do all things without hurry or catefulness, without any distraction of spirit.

©. But

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2. But if two perfect Christians had children, how could they be born in sin, since there was none in the parents ?

A. It is a possible, but not a probable case : I doubt whether it ever was or ever will be. But waving this, I answer, Sin is entailed upon me, not by my immediate, but by my first parent. In Adam all died: by the diso- bedience of one, all men were made /inners : all men with- out exception who were in his loins, when he ate the forbidden fruit.

We have a remarkable illustration of this in garden- ing. Grafts on a crab-ltock bear excellent fruit. But sow the kernels of this fruit, and what will be the event? They produce as mere crabs as ever were eaten.

2. But what does the persect one do more than others? More than common believers?

A. Perhaps nothing : so may the providence of God

have hedged him in, by outward circumstances, Per-

haps not so much; tho? he defires and longs to fpend and be fpent for God:) at least not externally : he nei- ther speaks so many words, nor does so many works, As neither did our Lord himself speak so many words, or do so many, no nor so great works, as some of his apostles, John xiv. 12.) But what then? This is no proof that he has not more grace: and by this God measures the outward work. Hear ye Him. Veri 7 fay unto you, this poor widow has cast in more than them all, Verily this poor man, with his few broken words, hath spoke more than them all. Verily this poor woman, that hath given a cup of cold water, hath done more than them all! O cease to judge according to appearance, and learn to judge righteous juagment /

2. But is not this a proof against him? I feel no power either in his words or prayer ?

A. It is not: for perhaps that is your own fault ? You are not likely to feel any power therein, if any of these hindrances lie in the way; 1. Your own deadne,s of soul. The dead Pharisees felt xo power even in his words, who pe as never man /pake: 2. The guilt of some unrepented sin, lying upon the conscience: 3. Prejudice toward him of any kind: 4. Your not beliew- ing that state to be — wherein he aaa Dax

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( 42 )

be: 5 Unwillingne/s to think or own he has attained it : 6. Over-waluing or idolizing him: 7. Owver-valuing your - self and your own judgment, If any of these is the case, what wonder is it, that you feel no power in any thing he says? Put do not others feel it? If they do, your argument falls to the ground. And if they do not, do none of these hindrances lie in ir way too; You must be certain of this before you can build any argument thereon. Ard even then your argument will prove no more, than that grace and gifts do not always go together,

© But he does not come up to my Idea of a Perfect Christian.” And perhaps no one ever did, or ever will. For ycur idea may go beyond, or at least be/rde the scriptural account. It may include more than the bible includes therein, or however /ome/hing which that does not include. Scripture Perfection is, pure love filling the heart and governing all the words ard actions. If your idea includes any thing ere or any thing e//e, it is not scriptural : and then no wonder, that a scripturally- perfect Christian does not come vp to It.

I fear many stumble on this stumbling- bloc. They

include as many ingredients as they please, not accord-

ing to scripture, but their own imagination, in their zaca of one that is perfect; and then readily deny any one to be such, who does not answer that imaginary idea. |

The more care should we take, to keep the fimple, scriptural account continually in our eye. Pure love reigning alone in the heart and life, this is the whole of scriptural perfection.

2. When may a person judge himself to have attain- ed this ?

3. When after having been fully convinced of inbred fin, by a far deeper and. clearer conviction, than that he experienced before justification, and after having ex- perienced a gradual mor tification of it, he experiences a total death to fin, and entire tenewal in the love and image of God, so as to rejoice evermore, to pray without ceafing, and in every thing to give thanks, Not that © to feel all love and no fin,” is a sufficient proof. *

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( 43 )

| have experienced this for a time, before their Souls were

fully renewed. None therefore ought to believe, that the work is done, ‘till there is added the testimony of the spirit, witnessing his entire sanctifcation, as clearly as his justification.

But whence is it, that some imagine they are thus sanctifßed, when in reality they are not ?

A. It is hence: They do not judge by all the pre- ceding marks, but either by part of them, or by others, that are ambiguous. But 1 know no instance of a per- son attending to them all, and yet deceived in this matter. I believe, there can be none in the world. If a man be deeply and fully convinced, after justification, of inbred fin; if he then experience a gradual mortifie cation of sin, and afterwards an entire renewal in the image of God: if to this change, immensely greater than that wrought when he was justified, be added a clear, direct witre(s of ihe renewal : I judge it as im- possib’e this man should be deceived herein, as that God hould lie. And if cone whom I know to be a man of veracitv, testify these things to me, I ought not, with- out some sufficient reason, to reject his testimony.

Als this death to fin, and renewal in love, gradual or instantaneous?

A. A man may be dying for some time; yet he does not, properly speaking, die, *all the instant the foul is separated from the body: and in that ivstant he lives the life of eternity. In like manner, he may be dying 40 /in for some time: yet he is not dead te fon, ill fin is separated from his foul. And in that Instant he lives the full life of love. And as the change undergone when the body dies, is of a different kind, and infi- nitely greater than any we had known before, yea, such as ‘till then it is imposlible to conceive: so the change wrought when the foul dies to fin, is of a dif- ferent kind, and infinitely preater than any before, and than any can conceive ‘ti!! he experiences it. Yet he still grows in grace, in the knowledge of Christ, in

the love and image of God : and will do fo, not only

till death, but to all eternity. 2. How are we to wait for this change?

A. Not

44

A. Not in careless indifference or indolent inaQtivity : but in vigorous, universal obedience, in a zealous keep- ing 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 any other way, (yea or of Keeping it, when it is attained, when he nas received it, even in the largest measure) he de- ceiveth his own soul. Tis true we receive it by sim- ple faith. But God does not, will not give that faith, unless we scek it with all diligence, in the way which he hath ordained.

This consideration may fatisfy those who enquire, Why so few have received the blessing ? Enquire, how many are seeking it in tis way? And you have a suf- ficient answer,

Prayer especially is wanting. Who continues inflant therein? Who wwrefles with God for this very thing ? So ye have not because ye ast nit + or because ye ab amiss, namely, That you may be renewed “ere you die. Before you die! Will that content you? Nay, but ask that it may be done wow! TO day! While it is called to-day! Do not call this “ setting God a time.” Cer- tainly to-day is his time as well as to-morrow, Make baste, man, make haste ! Let

Thy soul break out in strorg desire The perfect bliss to prove!

Thy longing heart be all on fire To be dissolv’d in love!

But may we continue in peace and joy, ‘till we

are perfected in love?

A. Certainly we may; for the kingdom of God is not divided against itself, Therefore let not believers be discouraged, from rejoicing in the Lord always. And yet we may be sensibly pained at the sinful nature that Rill remains in us. It is good for us to have a piercing sense of this, and a vehement desire to be delivered from it. But this should only incite us, the more zcalously to fly every moment to our strong Helper, the

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more earnestly to press forward to the mark, the prize of our high calling in Christ Jesus. And when the sense of our sin most abounds, the sense of his love should much more abound.

2. How should we treat those who think they have

attained ?

A. Examine them candidly, and exhort them to pray fervently, that God would shew them all that is in their hearts, The most earnest exhortations to abound in every grace, and the Rrongelt cautions to avoid all evil, are given throughout the New Testament, to those who are in the highett state of grace, But this should be done with the utmost tenderness, and without any hatshnese, sternness or sourness. We should carefully avoid the very appearance of anger, unkindness, or contempt. Leave it to San thus to tempt, and to his children to cry out, Let us examine him with despiteful- ness and torture, that we may know his mekness and prove his patiencee, If they are faithful to the grace given, they are in no danger of perishing thereby : no not if they remain in that mistake, ‘til their spirit is returning to God. |

A. But what hart can it do to deal harshly with them?

A. Either they are mistaken or they are not. If they are, it may destroy their souls. This is nothing impossible, no nor improbable. It may fo enrage or fo discourage them, that they will fink, and rife no more. If they are not mistaken, it may prieve those whom God has not grieved, and do much hurt unto our own fouls. For undoubted!y he that toucheth them, toucheth as it were the apple of God’s eye. If they are indeed full of his spirit, to behave unkindly or contemptu- ously to. them, is doing no little ae pire te the spirit of grace, Hereby likewise we feed ard increase in our- selves evil surmising and many wrong tempers, To in-

’ Nance only one. What self-sufficiency is this, to set

ourfelves up for inquittors-gerera), tor peremptory judges in these deep things of God? Are we qualified for the office? Can we pronounce in all cases, How far infirmity reaches ? What may, and what may not be re- solved into it? What may in all ci, cumstances, and what may not, consist with perfect love? Can we pre-

cilely

( 46)

tisely determine, How it will influence the look, the gesture, the tone of voice? If we can, doubtless we are the men, and wisdom shall die with us !

2. But if they are displeased at our not believing

them, is not this a full proof against them ? A. According as that displeasure is: if they are angry, it is a proof against them: if they are prieved, It is not. They ought to be grieved, if we disbelieve a real work of God, and thereby deprive ourselves of the advantage we might have received from it. And we may easily mistake this grief for anger, as the out- ward expressions of both are much alike.

2. But is it not well to find out those, who fancy they have attained, when they have not ?

A. it is well to do it by mild, loving examination. But it is not well to triumph even over these. It is ex- tremely wrong, if we find such an inftance, to rejoice, as if we had found great spoils. Ought we not rather to gneve, to be deeply concerned, to let our eyes run down with tears? Here is one who seemed to be a living proof of God’s power to /ave 70 the utter most, but alas! It is not as we hoped ! He is weighed in the balance and found avanting ! And is this matter of joy? Ought we not to rejoice a thousand times more, if we can find no- thing but pure love ?

«« But he is deceived.” What then? It is an harm- less mistake, while he feels nothing but love in his heart. It is a mistake which generally argues great grace, an high degree both of holiness and happinels. This should be matter of real joy to all that are {imple of heart: not the mistake itseif, but the height of grace which for a time occasions it. I rejoice that this soul is always happy in Christ, always full of prayer and*thanksgiving. I rejoice that he feels no unholy tem- per, but the pure Jove of od continually, And I wil! rejoice, if fin is /uspenaed, till it is totally deftreyed.

2. ls there no danger then in a man’s being thus de- ceived?

A. Not at the time that he feels no fin. There was

danger before, and there will be again, when he comes

into fresh trials. But so long as he feels nothing but love, animating all his thoughts, and words and actions, he

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is in no danger: he is not only happy, but safe, unde, the shadow of the Almighty. And, for God’s sake, let him continue in that love as long as he can: mean time you may do well, to warn him of the danger that will be, if his love grow cold and fin revive, even the

danger of casting away bope, and supposiny, that

because he hath not attained yet, therefore he never shall.

. But what if none have attained it yet? What if all who think fo are deceived ?

A. Convince me of this, and I will preach it no more. But understand me right. I do not build any doctrine on this or that person, This or any other man may be deceived, and I am not moved. But if

there are none made perfect yet, God has not sent . to preach Petsection.

Put a parallel case. For many years I have preach-

ed, © There is a peace of God which passeth all un- derstanding.“ Cenvince me, that this word has fallen

to the ground, that in all these years none have atiained

this peace; that there is no living witness of it at this day, and I will preach it no more.

„O, but several persons have died in that peace.“

Perhaps so: but I want Zving witnesses. I cannot in- deed be infallibly certain, that this or that person is a * witness, But if I were certain there are none such, I : must have done with this doctrine.

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«© You misunderstand me, I believe some who died in this love, enjoyed it long before their death. But 1

was not certain, that their former testimony was true, till some hours before they died.”

You had not an ?»fall;ble certainty then. And a

| rea/onable certainty you might have had before: such a

certainty as might have quickened and comforted your

own soul, and answered all other christian purposes.

Such a certainty as this any candid person may have,

| suppose there be any living witness, by talking one

hour with that person in the love and fear of God,

9. But what does it fighify, whether any have at-

tained it or no, seeing so many scriptures witness for it ?

A. If 1 were convinced, that none in Eng/and had at-

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sach a number of preachers, in so many places, and for fo long a time : I should be clearly convinced, that we had all mistaken the meaning of those scriptures. And therefore for the time to come, / too must teach, that « fin will remain ?till death.”

20. In the year 1762 there was a great increase of the work of God in London, Many, who had hitherto cared for none of these things, were deeply convinced of their lost eltate. Many found redemption in the blood of Christ: not a few backsliders were healed. And a considerable number of persons believed, that God had saved them from all fin. Easily foreseeing, that Satan would be endeavouring to sow tares among the wheat, | took much pains to apprize them of the danger, particularly with regard to rige and enthusrasm. And while I stayed in town, I had reason to hope they continued both humb’e and sober- minded. But almost as soon as I was gone, enthusiasm broke in, Two or three began to take their own Imaginations for impres- fions from God, and thence to suppose, that they should never die. And these Jabouring to bring others into the same opinion, occasioned much noise and confusion. S-on after the same persons, with a few more, ran into other extravagances, fancying they could not be tempted, that they should feel zo more pain, and that they had the gift of prophecy, and of discerning of spirits, At my return toLendn in autumn, some of them stood reproved : but others were got above instruftion. Meantime a flood of reproach came upon me almost from every quarter : from themselves, because I was checking them on all occasions; and from others, ** because, they said, I did not check them.” However the hand of the Lord was not stayed, but more and more linners were convinced: while some were almost daily converted to God, and others enabled to love him xc all their heart.

21. About this time, a friend at some distance from London, wrote to me as follows:

« Be not over alarmed, that Satan sows tares among the wheat of Christ! It ever has been fo, especially on any remarkable out- pouring of his spirit : and ever will be fo, till he is chained up for a thousand years.

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»Till then he will always ae, and endeavour to counter- act the work of the spirit of Christ,

« One melancholy effect of this has been, that a world who is always asleep in the arms of the evil one, has ridiculed every work of the Holy Spirit.

„But what can real Christians do? Why, if they would act worthy of themselves, they should, 1. Pray that every deluded soul be delivered, 2. Endeavour to reclaim them in the spirit of meekness, and lastly, Take the utmost care, both by prayer and watchfulness, that the delusion of others may not lessen their zeal in seeking after that univer/al holine/s of soul, body, and spirit, without which no man shall see the Lord.

Indeed this compleat new creature is mere madness to a mad world. But it is notwithstanding the will and wisdom of God. May we all seek after it!

*« But some who maintain this doQrine in its full extent, are too often guilty of limiting the Almighty. He dispenses his gifts just as he pleases : therefore it is neither w;/e nor mode/? to affirm, That a person must be a believer for any length of time, before he is capable of receiving an high degree of the spirit of holine/;.

“ God’s 2a method is one thing, but his sovereign pleasure 1s another, He has wise reasons both for hastening and retarding his work: sometimes he comes suddenly and unexpected: sometimes not till we have long looked for him.

• Indeed it has been my opinion for many years; that one great cause why men make so little improve- ment in the divine life, is their own co/dne/s, negligence, and wnbelief. And yet I here speak of believers.

„May the spirit of Christ give us a right judgment in all things, and i us with all the fullne/s of God, that fo we may be perfet and entire, wanting nothing.”

About the same time five or six honeft enthusiasts foretold the world was to end on the 28th of February. I immediately withstood them, by every poslible means, both in public and private, I preached expressly upon the subject, both at //:/-/reet and Spittlefields. I warned the society again and again, and spoke severally to as many as I could: and I saw the fruit of my labour. They made exceeding few converts: I believe scarce

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thirty in our whole society. Nevertheless they made abundance of noise, gave huge occasion of offence, to those who took care toimprove to the uttermost every co- casion against me, and greatly increased both the number and courage of those who opposed Christian Perfection.

22. Some questions now published by one of these, induced a plain man to write the following:

Queries, humbly proposed to those who deny per- fection to be attainable in this life.

1. Has there not been a /arger measure of the Holy Spirit given under the Gospel, than under the Jewish dispensation ? If not, in what sense was rhe spirit not given before Christ was glorified? John vin. 39.

2. Was that glory which followed the Jusserings of Chri/?, 1. Pet. i. 11. an external glory, or an internal, viz. the glory of holiness ?

3. Has God any where in scripture commanded us more than he has promised to us?

4. Are the promises of God respecting holiness to be fulfilled in this li, or only in the next ?

5. Is a Christian under any other laws than those, which God promises to 2vri7e in cur hearts ? Jer. xxxi. 31, &c. Hes. viii. 10.

6. In what sense is the righteou/ne/s of the law fulfilled in those, who walk not after the flasb but after the spirit ? Rom. viii. 4.

7. Is it impossible for any one in this life, to [owe God with all his heart, and mind, and soul, and flrength* And is the Christian under any law which is not fulfilled in this love?

8. Does the soul’s going out of the body effect its pu- rification from indwelling sin?

g. If so, is it not something else, not the blood of Chrift, which cleanseth it from all fin?

10. If his blood cleanseth us from all sin, while the soul and body are united, is it not ix this life ?

11. If when that union ceases ; is it not in the net? And is not this too late?

12. If in the article of death; what situation is the soul in, when it is neither in he body, nor out of it ?

13. Has Christ any where taught us to pray for what he never designs to give ?

14. Has

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14. Has he not taught us to pray, T/y will be d5neon earth as it is done in heaven # And is it not done pericaly in heaven ?

15. If fo, has he not taught us, to pray for Perfec- tion on earth? Does he not then design to give it ?

16. Did not St. Paul pray according to the will of God, when he prayed that the The/u/oriars might be fanttified wholly, and preserved (in this world, not the next, unlels he was praying for the dead) blamele/s in body, foul, and spirit, unto the coming of Jesus Chrift ?

17 Do you sincerely dee to be freed from indwelling {:n in this life ?

18. If you do, did not God give you that desire?

19. If fo, did ke not give it you to mock you, finc? it is impossible it should ever be fulhlled ?

20. If you have not sincerity enough even to defire it, are you not disputing about matters too high for you ?

21. Do you ever pray God to cleanse the ihrughts of your heart, that you may pft love him?

22. If you neither de/ire what you ask, nor Celleve it attainable, pray you not as a fool prayeth ?

God help thee to consider these questions calmly and impartially!“

24. In the latter end of this year God called to him- self that burning and shining light, Jane Cocer. As she was both a living and a dying witness of Christian Perfection, it will not be at all foreign to the subject, to add a short account of her death, with one of her own letters, containing a plain and artless reiation, of the manner wherein it plealed God, to work that great change 1n her soul.

| May 2, 1761.

U believe while memory remains in me, gratitude will continue, —From the time you preached on Gal. v. 5. I saw clearly the true state of my soul. That sermon desciibed my heart, and what it wanted to be truly happy. - You read M. AZ.“ letter, and it describ- ed the religion which I desired From that time the prize appeared in view, and | was enabled to follow hard after it. | Was kept watching unto prayer, some- times in much dillress, at other times in patient expect- E 2 ation

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( 52 ) ation of the blessing. For some days before you left London, my soul was stayed on a promise I had applied to me in prayer, The Lord whom ye seek shall Aaadenh come to his temple. I believed he would, and that he would fit there as a refiner’s fire. The Tuesday after you went, I thought I could not sleep, unless he ful- filled his word that night. I never knew as I did then the force of these words, Be still and know that I am Cod. I became nothing before him, and enjoyed perfect calmness in my soul. I knew not, whether he had de- firoyed my fin: but I defired to know, that I might praise him, Yet I soon found the return of unbelief, and proaned, being burdened. On Wednesday I wer: to London, and sought the Lord without ceasing. I pro- mised, if he would fave me from fin, I would praise him. I could part with all things so I might win Christ, But I found all these pleas to be nothing wcith, and that if he saved ze, it must be freely, for his own n2me’s sake, On Thursday I was so much tempted, that I thought of destroying myself, or never conversing more with the people of God. And yet I had no doubt of his pardoning love: but © *twas worse than death my God to love, and not my God alone.” On Friday my distresies was deepened. I endeavoured to pray and could not. TI went to Mrs. D. who prayed for me, and told me, it was the death of nature. I opened the Bible on T he fearful and unbelicving shall bade their part in the lake which burneth with fire and brimstone. I could not bear it. I opened again on Mark xvi. 6, 7, Be not afrighted : ye seek Fesus of Nazareth—Go your way ; tell his disciples he goeth before you into Galilee : there shall ye see him. I was incouraged and enabled to pray, be- lieving I should see Jesus at home, TI returned that night and found Mrs G. She prayed for me: and the predestinarian had no plea, but Lord, thou art no respecter of persons.” He proved he was not, by blessing me. I was in a moment enabled to lay hold on Jesus Christ, and found salvation by simple faith. He assured me, the Lord, the king was in the midst of me, and that I should see evil no more. I now blessed him who had visited and redeemed me, and was become my wisdom, righteousness, sanctification and redemption. I saw Jesus

$30. 7 Jesus altogether lovely, and knew he was mine in all his offices. And, glory be to him! he now reigns in my heart without a rival. I find no will but his. I feel no pride; nor any affection but what is placed on him. I know, it is by faith I stand, and that watching unto prayer must be the guard of faith, I am happy in God this moment, ard I believe for the next. I have often read the chapter you mention, (1 Cor. x11.) and compared my heart and life with it. In so doing, feel my short-comings, and the need I have of the atoning blood. Yet l dare not say, I do not feel a measure of the love there described, tho” I am not all T shall be. I defire to he lost in that /zve which passeth tnowwledge—l fee the just Mall live by faith: and unto me, who am lets than the least of all saints, is this grace given. If I were an archangel, I should veil my face before him, and let silence speak his priase !”

The following account is given by one who was an eye and ear-witness of what she relates.

• 1. In the beginning of Nowember, she seemed to have a foresight of what was coming upon her, and used frequently to sins these words:

© When pain o’er this weak flesh prevails, With Jamb-like patience arm my breast.“

And when she sent to me, to let me know she was ill, she wrote in her note, © I suffer the will of Jesus, All he sends 1s sweetened by his love. Iam as happy as if I heard a voice say,

For me my elder brethren stay, And angels beckon me away, 1 And Jesas bids me come!“ 1

2. Upon my telling her, ©* cannot chuse life or death for you,” she said, „I asked the Lord, that if it was his will, I might die first. And he told ine, you should survive me, and that you should close my eyes.” When we perceived it was the small-pox, I said to her, My dear, you will not be frighted if we ’

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tell you, what is your distemper.” She said, I can-

not be frighted at his will.”

3. The distemper was soon very heavy upon her. But so much the mote was her faith strengthened. Tuesday, New. 16, she said to me, I have been wor- shipping before the throne in a glorious manner, my soul was so let into God.” I faid, Did the Lord give you any particular promise ?” No,“ replied she: it was all |

That sacred awe that dares not move And all the silent heaven of love.”

4. On “Thursday, upon my asking, What have you to {ay to me? She said, © Nay, nothing but what you know already: God is love:” I asked, ** Have you any particular promise ?”” She replied, “I do not seem to want any, I can live without. I shall die a lump of deformity, but shall meet you all glorious. And meantime I shall still have fellowship with your spirit.”

5. Mr. M. asked, ** what she thought the most ex- cellent way to walk in, and what were its chief Hin- drances?” She answered, Ihe greatest 4indrance is generally from the natural constitution, It was mine, to be reserved, to be very quiet, to suffer much, and to say little. Some may think one way more excellent, and some another. But the thing is to live in the will of God. For some months past, when I have been particularly devoted to this, I have felt such a guidance of his spirit, and the union which I have received from .the Holy One, has Jo taught me e all things, that I needed net any man should teach me, save as this anointing teachith.

On Friday morning she said, ** I believe I shall die.“ She then sat up in her bed and faid, Lord, I bless thee that thou art ever with me, and all thou hast is mine. Thy love is greater than my weakness, greater than my helplessness, greater than my unworthiness. Lord, thou /ayeft to corruption, Thou art my fifter ! And, glory be to thee, O 7e/us, thou art my brother. Let ine comprehend with all saints the length, and breadth, and d pth, and height of thy love! Bless these; (some that

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0 r were present) let them be every moment exercised in all things, as thou wouldelt have them to be.” |

7. Some hours after it seemed as if the agonies of death were just coming upon her. But her face was full of smiles of triumph, and she clapped her hands for joy. Mrs, C. said, © My dear, you are more than conqueror, through the blood of the lamb,” She answered, © Yes, O yes, sweet Jesus, O death, where is thy sting?” She then lay as in a doze for some time. Afterwards she strove to speak, but could not. However she testified her love, by shaking hands with all in the room.

8. Mr. . then came. She said, © Sir, I did not know that | should live to see you. But I am glad the Lord has given me this opportunity, and hkewise power to speak to you. I love you. You have always preached the strictest doctrine: and I loved to follow it. Doso still, whoever is pleased or displeased.” He asked, © Do you now believe you are saved from sin?” She said, © Yes; I have had no doubt of it for many months. That I ever had, was because I did not abide in the faith, I now feel, I have kept the faith: and perfet love caster out all fear. As to you, the Lord promised me, your latter works should exceed your former, though I do not live to see it.—l have been a great enthu/zast as they term it, these six months; but never lived so near the heart of Christ in my life. You, fir, desire to comfort the hearts of thousands, Comfort the hearts of hundreds by following that simplicity your soul loves.“

9. To one who received the love of God under her prayer, she said, I feel I have not followed acunningly devised fable; for lam as happy as I can live. Do you press on, and stop not short of the mark.” To Miss M—+s she said, © Love Christ, he loves you. I believe I shall see you at the right hand of God. But as one flar di fers fr em ancther star in glory, so shall it be in the resurrection. | charge you, in the presence of God, meet me 1n that day all glorious within. Avoid all conformity to the world. You are robbed of many of . your privileges. I know, 1 shail be found blameless.

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Do you labour to be found of him 1 peace, without ot.

1 10. Saturday morning she prayed nearly as follows; * I know, Lord, my life is prolonged, only to do thy will. And tho’ I should never eat or drink more (she had not swallowed any thing for near eight and twenty hours) thy will be done. I am willing to be kept fo a twelvemonth : Mar liveth not by bread alone, | praise thee that there is not a shadow of complaining in our fireets. In that sense we know not what sickness means. Indeed, Lord, zeither life, nor death, nor thing: present, nor things to come, no, nor any creature, shall separate us from thy love one moment. Bless these, that there may be no lack in their souls. I believe there shall not. I pray in faith.”

On Sunday and Monday she was light-headed, but sensible at times. It then plainly appeared, her heart was still in heaven. One said to ber, “ Jesus is our mark.” She replied, I have but one mark, I am all spiritual.” Miss M. said to her, „ You dwell in God.” She answered, © Altogether.” A person asked her, Do you love me e She said, „O, I love Christ: 1 love my Christ.” To another she said, „ shall not long be here. Jesus is precious: very precious indeed.” She said to Miss MM. The Lord is very coed. He keeps my soul above all.” For fifteen hours before she died, she was in strong convuitions: her sufferings were extreme, One said, © You are made perfect through sufferings *” She said, More and more fo.” After lying quiet some time, she said, “Lord, thou art strong Then pausing a considerable space, she uttered her last words, My Jesus is all in all to me: glory be to him thro’ time and eternity.” After this, me lay still for about half an hour, and then expired without a sigh or groan.”

25. The next year, the number of those who be- lieved they were saved from fin still increasing, I judged it needful to publish, chiefly for their use, © Farther Thoughts on Christian Perfection.“ |

« 2. How is Christ the end of the law for righteousness to every one that believeth? Rom. x. 4.

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11 os aw aa. —˙ÜÜ0 ü a oat « Rv oo, -, 4.

A. In order to understand this, you must un- derstand what /aw is here spoken of. And this I apprehend, is 1. The Masaic law, the whole Mosaic dispensation; which St. Pau! continually speaks of as one, tho“ containing three parts, the po- litical, moral, and ceremonial: 2. The Adamic law, that given to Adam in innocence, properly called, « the law of works.” This is in substance the same with the Angelic law, being common to angels and man, It required, that man should use to the glory of God, all the powers with which he was created. Now he was created free from any defect, either in his under- standing or his affections. His body was then no clog to the mind: it did not hinder his apprehend’ng all things clearly, judging truly concerning them, and reasoning justly ; if he reasoned at all. I fav, If he reasoned :?? for possibly he did not. Perhaps he had no need of reasoning, ?till his corruptible body prefsed down the mind, and impaired its native faculties, Perbaps till then, the mind saw every truth that offered as directly, as the eye now secs the light.

Consequently this law, proportioned to bis original powers, required that he should always think, always speak, and always act precisely right, in every point whatever, He was well able so to do. And God could not but require the service he was able to pay.

But Adam fell: and his incorruptible body became corruptibie: and ever fince it is a clog to the soul, and hinders its qperations Hence at present no child of man can at all times apprehend clearly, or judge truly. And where either the judgment or apprehension is wrong, it is impossible to reason jusily, Therefore it is as natural for a man to mistake as to breathe; and he can no more lire without the ore than without the other. Consequently no man 15 able to perform the service, which the Adamzic law requires,

And no man is obliged to perform it; God does not require it of any man. For Christ is the end of the Adamic as well as the Masaic law, By his death he hath put an end to both: he hath abolished both the one and the other, with regard to man; and the

obligation to observe either the one or the other 1s vanished

53 ) Pl vanished away. Nor is any man living bound to ob- serve the Adamic, more than the Masaic law.

In the room of this, Chri/t hath established another, namely, The /aw f faich, Not every one that herb, but every one that believeth, now receiveth righteousne;*, in the full sense of the word, that is, he is justisied, sanctified and glorisied.

©, 2. Are we then dead to the law?

A. We are dead to the law by the bedy of Christ given for us, Rom. vii. 4. to the Azamic as well as Masaic

law. We are wholly freed therefrom by his death:

that law expiring with him.

2D. 3. How then are we no“ without law to God, but under the law to Christ? 1 Cor. ix. 21.

A. We are without that law. But it does not follow that we are without any law. For God has established another law in its place, even zhe law of faith, And we are all ander this law to God and 7% Chrift. Both our Creator, and our Redeemer require us to observe it.

©. 4. Is love the fulfilling of this law ?

A. Unquestionably it is. The whole law, under which we now are, 7s fulfilled by Ive, Rom. xi11. 9, 10. Faith working or animated by love, is all that God now requires of man. He has substituted (not fincerity, but) love, in the room of angelic perfection.

Q; 5. How is lowe the end of the commandment * 1 Tim. 1.

A. It 1s the end of every commandment of God. It is the point aimed at by the whole, and every part of the Christian institution. The foundation is faith, pu-

rifying the heart, the end eve, preserving a good conscience.

9. 6. What love is this? A. The lowing the Lord our Ged with all cur Heart,

mind, foul, and sirength: and the lwving cur neighbour,

every man, as curselves, as our own fouls. 2. 7. What are the fruits or properties of this love? A. St. Paul informs us at large, Lowe is long-Juffering. It /afters all the weak nesses of the children of God, all the wickedness of the children of the world. And that not for a little time only ; but as long as God pleases. In all it fees the hand of God, and willingly submits thereto.

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thereto. Meantime it 2 kind. In all, and after all it suffers, it is soft, mild, tender, benign. Lowe enwieth not It excludes every kind and degree of envy out of the heart. Love acteth not rashly, in a violent headstrong manner, nor passes any rash or severe judgment. It doth not behave itself indecently, is not rude, does not act out of character: /2eketh not her own ease, pleasure, honour or profit: zs not provoked; expels all anger from the heart: 7hinketh no evil; casteth out all jealousy, suspiciousness and readiness to believe evil: rejotceth not in iniquity, yea, weeps at the fin or folly of its bitter- elt enemies; but rejoiceth in the truth, in the holiness and happiness of every child of man. Love covereth all things, speaks evil of no man; believeth all things, that tend to the advantage of another’s character. 7? hoperh all things, whatever may extenuate the faults which cannot be denied, and it endureth all things, which God can permit, or men and devils inflict, This is the law of Christ, the perfect law, the law of liberty.

And this distinction between the law r faith (or love) and 7he lau of works, is neither a /ubtle, nor an unnecessary distinction. It is plain, easy, and intelli- gue to any common understanding. And it is abso-

ately necessary, to prevent a thousand doubts and fears, even in those who do walk in love.

2. 8. But do we not in many things offend all, yea, tne best of us, even against this law ?

A. In one sense we do not, while all our tempers and thoughts, and words and works spring from love. But in another we do, and shall do, more or lefs, as long as we remain in the body, For neither love nor the anion of the Holy One makes us infallible, Therefore thro’ un- avoidable defe& of underftanding, we cannot but mis- take in many things. And these mistakes will fre- quently occasion something wrong, both in our temper, and words, and actions. From mistaking his charac- ter, we may love a person less than he really de- serves. And by the same mistake we are unavoidably led to speak or act with regard to that person, in such a manner as 1s contrary to this law, in some or other of the preceding instances,

2. 9. Do

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2. 9. Do we not then need Christ, even on this ac- count ?

A. The holiest of men still need Christ as their pro- Phet, as zhe light of the world, For he does not give them light, but from moment to moment, the instant he withdraws, all is darkness. They till need Chtist as their king. For God does not give them a flock of holiness. But unless they received a supply every moment, nothing but unholiness would remain, They still need Christ as their priest, to make atonement for their holy things. Even perfect holiness is acceptable to God only thro” Jesus Christ.

2. 10. May not then the very best of men adopt the dying martyr’s confession, © 1 am in myself nothing but fin, darkness, hell : but thou art my light, my ho- liness, my heaven?“

A. Not exactly. But the best of men may say, « Thou art my light, my holiness, my heaven. Thro’ my union with thee, I am full of light, of holiness and happiness. And if I were lift to my/elf, I should be nothing but sin, darkness, bell.”

But to proceed. The best of men need Christ as

their priest, their atonement, their advocate with the Father : not only, as the continuance of their every blessing depends on his death and intercession, but on account of their coming short of the Jaw of love. For every man living does so. You who feel all love, compare yourselves with the preceding description, Weigh yourselves in this balance, and fee if you are not wanting in many particulars, 2. 11. But if all this be consistent with Christian Perfection, that perfection is not freedom from all fin : seeing /in is the transgression of the law. And the perfect transgress the very law they are under, Besides, they need the atonement of Christ. And he is the 7atone- ment for nothing but sin. Is then the term /nle/s per- /edion proper ?

A. It is not worth disputing about. But observe, in what sense the persons in question need the atonement of Christ. They do not need him to reconcile them to God afresh: For they are reconciled. They do not need him, to re//cre the favour of God, but to continue

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it. He does not procure pardon for them anew, but ever liveth to make intercession for them. And by one offer- ing he hath perfeted for ever them that are sanctesied, Heb. x. 14.

For want of duly considering this, some deny, that they need the atonement of Christ. Indeed exceeding few : I do not remember to have found five of them in England. Of the two, I would sooner give vp per- fection. But we need not give up either one or the other. The Perfection I hold, Lowe rejcicing evermore, praying without ceasing, and in every thing giving thanks,

is well consistent with it: if any hold a Perfection

which is not, they mult look to it.

9. 12, Does then Christian Persection imply any more than fencerity f

A. Not if you mean by that word, love filling the heart, expelling pride, anger, desire, fe!f-will ; rejoicing evermore, praying without ceasing, and in every thing giving thanks. But I doubt few use /incerity in this tense. Therefore I think the old word is best.

A person may be /izcere, who has all his natural tem- pers, pride, anger, lust, self-will. But he is not per- Feet, *till his heart is cleansed from these, and all its other corruptions. |

To clear this point a little farther: I know many that love God with all their heart. He is their one desire, their one delight, and they are continually happy in him. They love their neighbour as themselves, They feel as fincere, fervent, constant a defire, for the happiness of every man, good or bad, friend or enemy, as for their own. They rejoice evermore, pray with- out ceasing, and in every thing give thanks, Their souls are continually streaming up to God, in holy joy, prayer, and praise, This is a point of fact. And this is plain, found, scriptural experience. |

But even these souls dwell in a shattered body, and are so prest den thereby, that they cannot always ex- ert themselves as they would, by thinking, speaking, and acting preci/ely right, For want of better bodily organs, they must at times, think, speak or act wrong: not indeed thro” a defect of love, but thro’ a defect of knowledge. And while _ is the case, notwithstanding

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that defect, and its consequences, they fulfil the laau e

love.

Yet as even in this case there is not a fh conformity to the perfect law, so the molt perfect do on this very ac- count, need the blood of atonement, and may pro- perly for themselves, as well as for their brethren say, Forgive us our tre/passes.

22. 13. But if Christ has put an end to that law, what need of any atonement for their transgrefiing it ?

A. Observe in what sense he has put an end to it, and the difficulty vanishes. Wete it not for the ab:ding ne- rit of his death, and his continual interce//ion for us, that law would condemn us still, Ibese therefore we fiil! need, for every transgression of it.

2. 14. But can one that is faved from sin be tempted ?

A. Yes; for Cheri T, tempted,

©. 15. However, what 3% call temptation, I cal! the corruption of my heart. And how will you di tinguish one from the other?

A. In some cases it is impossible to distinguish, wi h- out the arc? witne/s of the Spirit. But in general one may diftiuguish thus:

One commends me. Here is a temptation to pride. but instantly my soul is humbled before God. And ! feel no pride ; of which 1 am as sure as that pride 1s not humility.

A man strikes me. Here is a temptation to anger. But my heart overfiows with love. Ard 1 fecl no arter at all: of which I am as sure, as that love and anger are not the same,

A woman solicits me. Here is a temptation to lust. But in the instant I shrink back. Ard 1 feel no Cette or lust at all: of which I can be as fvie, as that my hand 1s cold or hot.

Thus it is, if I am tempted by a present object: and it is just the same, if when it is ab:;eut, the devil recals a commendation, an iojury, Or a woman to my mind. In the instant the soul repels the temptation, and 1c- mains filled with pure love.

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And the difference is till plainer, when I compare my present state with my past, whe ein [| felt temp- tation and corruption too,

2 16. But how do you 4noww, that you are san ified, saved from your inbred corruption ?

A. I can ko it no otherwise than I know that I am juilified. Herehy know we that wwe are of Gra, in either sense, by 15e Spirit that be hath giwven ws,

We know it by the WWHNES, and DY te fruit of the Spirit. And firit, by rhe witne/s, As when we were justied, the Spiri, bore witness with 3 that our sins were forgiven, so when we we e sanctisied, he bore wi itness, that they were taken 2 Way. Indeed the witness of sanctisication is not always clear at first; (a neither is that of justification: neither is it after ward, always the {a;ne, but like that of juitifcation, fornc- times stronger and sometimes faint er. Yea, and some- times it is withdrawn. Vet in Meet. the latter timony of the Spirit is both as clear aud the former.

2. 17. But what need is there of it, leeing fa sancti- fication is a rea! che”, ze, not a relative on! y, like jus- tification ?

A. But is the new-birth a »e/a/ive change only? Ts not this a rea! change? Therefore if we need no wit: ness of our sanctification, because it is a real change, for the same reason we should need none, that we are born of, or are the children of God.

2. 18. But does not sanctification shine by its own Ji gb

“4 And does not the new birth roo ? Sometimes it does. And fo does sanctisicationg: at others it does pot. In the hour of temptation Satan clouds the work of God, and IpjeRs v various douvts and reasonings : especially in those who have either very weak or very strong understandings. At such times there is absolute need of that witness: without which the work of since tification, not only cou’d not be &icerned. but could no longer subsist. Were it not for this, the foul could not then abide in the love of God: much less ccu’d it rejoice evermore and in every thing give thanks. In

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these circumstances therefore, a direct testimony that we are sancti sied is necessary in the highest degree.

« gBut J have no v7/z7nc/s that J am saved from fin. And yet I have no doubt of it.” Very well. As long as you have no doubt it is enough: when you have, you will need that a.

9. 19. But what scripture makes mention of any such thing, or gives any reason to expect it?

A. ‘T hat scripture, 1 Cor. 11. 12. We have received nt the spirit that is of the world, but the Spirit which i, of Ged, that we may know the things which are freely given us of God.

Now surely sanctification is one of e things auhich are freely given us of God, And no possible reason can be assigned, why this should be excepted, when the apostle says, We receive the Epirit for this very end, that cue may know the things which are thus freely given us.

Is not the same thing implied in that well known {cripture, Rem. vill. 15. The Spirit atelf ævitnessith wwith cur spirit, that ave are the children of God? Does he only witness the want of this to those who are children of God in the lowest sense? Nay, but to those also who are such in the highest sense. And does he not witness that they are such in the highest sense? What reason have we to doubt it?

What if a man were to affirm (as indeed many do) that this witness belongs only to the highest class of Chris- tians ? Would not you answer, the apostle makes no restriction. Therefore doubtless it belongs to a the children of God. And will not the same answer hold, if any affirm, That it belongs cr/y zo the lowve/t class ?

Consider likewise 1 J v. 19. We know that wwe are of God. How? By the Spirit that he hath given us. Nay, hereby we know that he abideth in us. Aud what ground have we either from scripture or reason, to ex- clude the wwitne/5 any more than the fruit of the Spirit from being here intended? By this then also awe know that wwe are of God, and in what sense we are so. Whe- ther we are babes, young men, or fathers, we know in the same manner. | | |

Not that I affirm, That all young men, or even fa- thers, have this testimony every moment; there way

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be intermissions of the direct testimony that they are thus born of God, But those intermissions are fewer and shorter, as they grow up in Christ. And some have the testimony both of their justification and sanc- tification, without any intermission at ail: which I pre- sume more might have, did they walk humbly and closely with Ged.

20. May not some of these have a testimony from the Spirit, that they shall not finally fall from God?

A. They may. And this persuasion, that zeither fe ner death shali iparate them f um Him, far from being hurtful, may in some circumitances be extremely useful. These therefore we shuuld in no wise grieve, but ear- nestly incourage them, to hold the beginning of their con- fe dence fledfaft to the end.

9D. 21. But have any a testimony from the Spirit, that they mall never fon?

A. We know not what God may vouchsafe to some particular persons. But we not find any general state described in scripture, from which a man cannot draw back to fin. Tf there were any flate wherein this was iinposiible, it would be that of those who are /an:fied, who are Fathers in Christ, who rejcice evermere, pray without ceasing, and in every things give thanks. But it

is not impcfsible for these to draw back. They who

are /andaified, may yet fall and perish, Heb x. 29. Even

Fathers in Christ, need that warning, Love not the æuorld, 1 Jobn ii. 15. They who regoice, pray, and give thanks

wvithout ceasing, may nevertheless gaeuch the Spirit, 1 Thef, v. 16, &c. Nay, even they who are /ealed unto the day F redemption, may yet grieve the Holy Spirit of God, Eph. v. zo.

Altho” therefore God may give such a witness to some

particular persons, yet it is not to be expected by Chris-

tians in general, there being no scripture whereon to ground such an expectation. |

2. 22. By what fruit of the Spirit may we know: that wwe are of Ged, even in the highest sense ?

A. By love, joy, peace always abiding ; by invariable l:ng-suffering, patience, resignation ; by gentlene/s, tri. umphing over all provocation; by goowng/s, mildness,

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fweetness, tenderness of spirit; by fidelity, fimplicity,

odly sincerity; by meekness, calmness, evenness of firm ; by temperance, not only in food and sleep, but in all things natural and spiritual.

2. 23. But what great matter is there in this? Have we not ail this when we are justified ?

A. What! Teral refignation to the will of God, with- out any mixture of self-will? Gentlenz/s, without any tonch of anger, even the moment we are provoked ? Leve to God, without the least love to to the creature, but in and for God, excluding all pride? Love to man, excluding all envy, all jealousy, ok. rash judging ? Meek- ness, keeping the whole soul inviolably calm? And temperance in all things? Deny that any ever came up to _ 1 you please: but do not say all who are justi-

ed, do.

2. 24. But some who are newly justified do: what then will you say to these ?

A. If they really do, I will say, they are sanctified, saved from fin in that moment: and that they never need lose what God has given, or feel sin any more.

But certainly this is an exempt case. It is otherwise with the generality of those that are justified. They feel in themselves, more or less, pride, anger, selt- will, and an heart bent to backsliding. And *till they have gradually mortified these, they are not fully re- newed in love.

A. 25. But is not this the case of all that are justi- sied? Do they not gradually die to fin and grow in grace, till at, or perhaps a little before death, God perfects them in love ?

A. I believe this is the case of most, but not all. God usually gives a considerable time, for men to re- ceive light, to grow in grace, to do and /uffer 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 /uf- fered nothing, and who have not had time for a gradual growth either in igt or grace, And may he 2

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ab hat he will with his own? Is thine eye ewil, because be ts 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 ar last, that there is a gradual work of God in the foul; or that, generally speaking, it is a long time, even many years, hefore sim is destroy- ed. All this we know. But we know likewise, that God may, with man’s good leave, cut fhort his work, in whatever degree he pleases, and do the usual work of many years in a moment. He does so, in many in- stances. And yet there is a gradual work, both Lefore and after that moment. So that one may affirm, the work is gradual; another, it is /»/tantaneons, without any manner of contradiciion,

2. 26. Does St. Pau! mean any more by being fealed with the Spirit, than being renewed in lowe ?

A. Perhaps in one place, 2 Cor. 1. 2 . he does not mean so much. But in another, E. i. 13. he seems to include both the fruit and the witness ; and that in a higher degree than we experience, even when we are first renewed in love, God sealeth us with the Spirit of promise, by giving us rhe full assurance of hope; such a confidence of receiving all the promises of God, as excludes the possibility of doubting : with that Holy Spirit, by universal holinets, stamping the whole image of God on our hearts,

D. 27. But how can those who are thus ed grieve the Holy Spirit of God?

A. St. Paul tells you very particularly, 1. By such conver/ation as is not profitable, not to She w/e of earfying, not apt to iner grace io the bearers; 2. By relaphn into bitterness or want of 4indness; 3. By wrath, lasting displeasure, or want of render- Gt artedngss; 4. By anger, however soon it is over, want of instantly forgiving one another; 5. By clamour or bawling, loud, harsh, rough speaking ; 6. By evil-/peating, whispering, tale. bearing; needlessly mentioning the fault of an absent person, tho in ever so soft a manner.

9. 28. What do you think of those in London, who seem to have been lately renewed in love?

A. There

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A. There is something very peculiar in the experi- ence of the greater part of them. One would expect, that a believer shou!d first be filled with love, and thereby emptied of sin ; whereas these were emptied of sin first, and then filled with love. Perhaps it pleas.d God to work in this manner, to make his work more plain and undeniable; and to distinguish it more clearly from that overflowing love, which is often felt even in a justified state.

It seems likewise most agreeable to the great promise, Exel. xxxvi. 25, 26. From all jour fili bi ness I will cleanse you; a new heart also will I give you, and a new Spirit coil I put within you.

But I do not think of them all alike : there is a wide difference between {ome of them and others. I think most of them with whom I have spoken, have much faith, love, joy, and peace. Some of these ] believe are renewed in love, and have the dire aviine/5 of it: And they manifest the fruit above described, in all their words and actions. Now let any man call this what he will. It is what I call Perfection.

But some who have much love, peace and joy, yet have not the direct witness, And others who think they have, are nevertheless manifestly wanting in the fruit. How many I will not lay : perhaps one in ten, perhaps more or fewer. But seme are undeniably want- ing, in /ozg-/uffering, Christian resignation, They do not see the hand of God in whatever occurs, and chear- fully embrace it. They do not in every thing give thanks, and rejoice evermore. They are’ not happy : at leaft, not akwvays happy. For sometimes they cor:- plain. They say, ** This or that is bard?”

Some are wanting in gertlent/s, They ref? evil, in- stead of turning the other cheek. They do not receive reproach with gentleness ; no, nor even reproof, Nay, they are not able to bear contradiction, without the ap- pearance, at least, of resentment. If they are re- proved, or contradicted, tho’ mildly, they do not take it well. They bciave with more ditiance and reserve than they did before. If they are reproved or contra- dicted harshly, they answer it with harshuess 3 with a loud

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loud voice, or with an angry tone, or in a sharp and surly manner. They speak sharply or roughly, when

they reprove others, and behave roughly to their in-

feriors.

Some are wanting in gecanesi. They are not kind, mild, sweet, amiable, soft, and loving at all times, in their spirit, in their words, in their look, and air, in the whole tenor of their behaviour ; and that to all, high and low, rich and poor, without respect of per- sons: particularly to them that are out of the way, to opposers, and to those of their own houshold. They do not long, study, endeavour by every means, to make all about them happy. They can /ze them un- easy, and not be concerned: perhaps they make them so. And then wipe their mouths and say, „Why, they deserve it. It is their own fault,”

Some are wanting in fide/iry, a nice regard to truth, simplicity, and godly sincetity. Their love is hardly without difsimulation ; something like guile is found in their mouth. To avoid roughness, they lean to the other extreme. They are smooth to an excess, so as scarce to avoid a degree of fawning, or of seeming to mean what they do not.

Some are wanting in meekne/s, quietness of spirit, composure, evenness of temper. They are up and down, sometimes high, sometimes low; their mind is not well balanced. Their affections are either not in due proportion; they have too much of one, too little of another : or they are not duly mix’d and tempered together, so as to counterpoise each other. Hence

there is often a jar. Their soul is oat of tune, and

cannot make the true harmony.

Some are wanting in remperance. They do not fled- dily use that kind and degree of food, which they know, or might know, would moit conduce to the health, firength and vigour of the body. Or they are not temperate in sleep : they do not rigorously adhere to what 1s best both for body ard mind, Otherwise they would constantly go to bed and rise early, and at a fixt hour, Or they sup late, which is neither govud for body, nor foul. Or they use neither fasting nor absli- nence, Or they prefer (which is so many sorts of in-

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( 79 ) temperance) that preaching, reading or conversation, which gives them transient joy and comfort, before that which brings godly sorrow, or infrudicn in righte- eusness. Such joy is not sinctified. It doth not tend to and terminate in the crucifixion of the heart. Such faith doth not center in God, but rather in itself.

So far all is plain, I believe you have faith, and love, and joy, and peace. You who are particularly concerned, 4now each for yourieii, that you are want- ing in the respect above mentioucd. You are wanting either in long-suffering, cenuencts or goodnels 3 either in fidelity, meekness or temperance, Let us not then, on either hand, fight about woras. In the ring we clearly agree.

You have not what I call Perlen. If others will call it so, they may. However hold fast what you have, and earnestly pray for what you have not.

2. 29. Can those who are perfect grow in grace

A. Undoubtedly they can. And that not only while they are in the body, but to al! eternity,

2. 30. Can they fell f.com it?

J. I am wel! assured they can. Matter of fact puts this beyond dispute. © Formerly we thought, one faved from fin, could not fall. Now, we know the con- trary. We are surrounded with inflances of those, who lately experienced all that I mean by Perfection. They had both the f-a7; of the Spirit and the witre/s, But they have now lost both. Neither does any one stand, by virtue of any thing that is implied in the nature of the slate. There is no such height or flrength of holiness, as it is impossible to fa] from. If there be any that cannot fall, this wholly depends on the pro- mise and faithfulness of God,

2. 31. Can those who fall from this state, recover it f

A. Why not? We have many instances of this allo. Nay, it is an exceeding common thing, for persons to lose it more than once, before they are established therein,

It is therefore to guard them who are saved from fin from every occasion of stumbling, that I give the fol-

lowing

lowing advices, But first I shall speak plainly concern- ing the work itself,

I eftecm this late work, to be of God: probably,

the greatest now upon earth. Yet, like all others, this also is mixed with much human trailty. But these weak - nesses are far less than might have been expected; and ought to have been joy fully borre by all that loved and followed after riphtcousnels. That there have been a few weak, warm-headed men, 1s no reproach to the work itself, no just ground for accusing a multitude of {cber-minced men, who are patterns of strict holiness. Yet (juft contrary to what ought to have been) the op- position is great; the helps few. Herety many eie hindered from seeking faith and holiness ty the false zeal of others: and tome who at first began to run well, are turned out of the way.

2. 32. What is the first advice that you would pive them ?

A. Watch and pray con’inually agaiast pride. Tf God has cast it out, see that it enter no more: it 1s full as dangerous as defire. And you may slide back into it unawares : especially it you think there is no danger of it. Nay, but I ascribe all I have to God.” So you may, and be proud nevertheless. For it is pride, no! only to ascribe any thing we have to ourselves, but to think we have what we really have not, Mr. L— for instance, ascribed all the light he had to Ged. And so far he was humble. But then he thought he had more /ight than any man living. And this was pal- pable pride. So you afcribe all the knowledge you have to God; and in this respe& you are humble. Bot if you think you have more than you really have: or if you think you are { 14 of God, as no longer to need man’s teaching, pride lieth at the door. Yes, you have need to be taught, not only by Mr. A by one another, by Mr. NA u, or me, but by the weakel{t prcacher in London: yea, by all men. For God sendeth by whom he gu send.

Do not therefore say to any who would advise or re. prove you. + You are blind: you cannot teach me.” 20 not ay, This is your wi/dom, your carnal reason :

Lat calmly weigh the thing before God.

Always

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72

Always remember, much grace does not imply much light. “These do not always go together. As there may be much light where there is little love, so there may be much love where there is little light. The hear: has more heat than the eye; yet it cannot /ee, And God has wisely tempered the members of the body toge- ther, that none may say to another, I have no need of thee.”

To imagine none can teach you, but those who are themselves saved from fin, is a very great and danger-

ous mistake, Give not place to it for a moment. It

would lead you into a thousand other mistakes, and that irrecoverably, No: Dominion is not founded in grace, as the madmen of the last age talked. Obey and regard them that are over you in the Lord, and do not think. you know better than them. Know their place, and your own: always remembering, Much love does not imply much light.

The not oblerving-this has led some into many mis- takes, and into the appearance, at least, of pride. O beware of the appearance and the thing. Let there 4e in you that lowly mind which was in Chrift Jesus. And be ye likewise cloathed with humility. Let it not only fill, but cover you all over. Let modesty and self- diffidence appear in all your words and actions. Let all you speak and do, shew that you are littie, and base, and mean, and vile in your own eyes.

As one instance of this, be always ready to own any fault you have been in. If you have at any time thought, spoke or ated wrong, be not backward ac- knowledge it. Never dream that this will hurt the cause of God: no, it will further it. Be therefore open and frank when you are taxt with any thing: do not seek either to evade or disguise it. But let it appear just as it is, and you will thereby not hinger, but adorn the gospel.

9. 33. What is the second advice which you wou!d give them ?

A. Beware of that daughter of pride, enthufta/m / O keep at the utmost distance from it: give no place to an heated imagination. Do not hastily ascribe things to God, Do not easily suppose dreams, voices, im-

pressions,

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pressions, visions or revelations to be from God. They may be from him. They may be from nature. They may be from the devil. Therefore believe not every spirit, but try the spirits whether they be of God. Try all things by the written word, and let all bow down be- fore it. You are in danger of enthusiasm every hour, if you depart ever so little from scripture: yea, or from the plain literal meaning of any text, taken in con- nexion with the context. And so you are, if you de- spise or lightly esteem reason, knowledge or human learning: every one of which is an excellent gift of God, and may serve the noblest purposes.

I advise you, never to use the words, wwi/dom, reascn, or 4nowledge, by way of reproach. On the contrary, pray that yoa yourself may abound in them more and more. If you mean worldly wisdom, ꝝselesi, Knowledge, false reasoning, say so: and throw away the chaff, but not the wheat.

One general inlet to enthusiasm 1s, expecting the end without the means: the expeCting knowledge, for in- stance, without searching the scripture, and consulting the children of God: the expecting spiritual strength without constant prayer, and steddy watchfulness : the expecting any blessing without hearing the word of God at every opportunity.

Some have been ipnorant of this device of Satan. They have left off searching the scriptures. They said, ** God writes all the scripture on my heart, Therefore I have no need to read it.” Others thought, they had not so much need of hearing, and fo grew slack in attending the morning preaching. O take warning, you who are concerned herein. You have listened to the voice of a stranger. Fly back to Christ, and keep in the good old way, which was ozce delivered to the saint; : the way that even an Heathen bore testi- mony of, That the Christians rose early every day to sing ky mns to Christ as God.“ |

The very desire of growing in grace may sometimes be an inlet of enthusiasm. As it continually leads us to seek new grace, it may lead us unawares, to seek something else new, beside new degrees of love to God and man, So it has led some to seek and fancy they

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had received gifts of a new kind, after a new heart, as 1. the loving God with all our mind, 2. with all our sou], 3. with all our strength, 4. oneness with God, 5. oneness with Christ, 6. having our life hid with Christ in God, 7. being dead with Christ, 8. rising with him, 9. the sitting with him in heavenly places, 10. the being taken up into his throne, 11. the being in the new jerusalem, 12. the seeing the tabernacle of God come down among men, 13. the being dead to all works, 14. the not being liable to death, pain, or grief, or temptation.

One ground of many of these mistakes is, the taking every fresh, strong application of any of these scrip- tures to the heart, to be a gist of a »ew kind: not know. ing that several of these scriptures are not fulfilled yet ; that most of the others are fulfilled when we are jul. tified ; the rest, the moment we are sanctified. It re- mains only, to experience them in higher degrees, This is all we have to expect.

Another ground of these, and a thousand mistakes is, the not considering deeply, that love is the highest gift of God, humble, gentle, patient love: that all visions, revelations, manifestations whatever, are little things compared to love: and that all the gifts above— mentioned are either the same with, or infinitely in- ferior to it.

It were well you should be thoroughly sensible of this; The heaven of heavens is love. There is nothing higher in religion: there is, in effect, nothing else: if you look for any thing but more love, you are looking wide of the mark, you are getting out of the royal way. And when you are asking others, have you received this or that blessing? If you mean any thing but more liwe, you mean wrong ; you are leading them out of the way, and putting them upon a false scent. Settle it then in your heart, that from the moment God has saved you from all fin, you are to aim at nothing more; but more of that love described in the thirteenth of the Corinthians, You can go no higher than this, till you are carried into Abraham’s bosom.

I say

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I fay yet again, beware of erthu/iasm. Such is, the imagining you have the gift of prophe ying, or cf 4%. cerning of /pirits, which I do not believe one of you

as; no, nor ever had yet. Beware of judging pco- ple to be either right or wrong, by your own fee/rngs. This is na scriptural way of judging. O keep close to the law and to the testimony !

Q. 34. What is the third?

A. Beware of Antinomianisin, making void the law, or any part of it h fairh, Enthusiasm naturally leads to this: indeed they can scarce be separated. This may iteal upon you in a thousand forms, so that you cannot be too watchful against it. Take heed of every thing, whether in principle or practice, which has any tendency thereto, Even that great truth, that Chtist zs the end of the law, may betray us into it, if we do not consider, that he has adopted every point of the moral law, and grafted it into the law of love. Be- ware of thinking, „ becavse I am filled with love, I need not have /o much holiness. Because | pray always, therefore I need no /e time for private prayer: because I watch always, therefore I need no paraicular selt— examination.” Let us magnify the law, the whole written word, and make it honourable, Let this be our voice, I prize thy commandments above geld or precious flones. O wwhat love have I unto thy law, All the day long is my fludy in it ! Beware of Autinemian books : particularly the works of Dr. Crip and Mr. Salimarsb. They contain many excellent things. And this makes them the more dangerous. O be warned in time! Do not play with fre: do not put your hand on the hole of a cockatrice den! I intreat you, beware of Bigetry, Let not your love or beneficence be confined, to Methedi/?s (so called) only; much less to that very imall part of them, who seem to be renewed in love: or to those who believe yout’s ard their report: O make not this your S$hibboleth. Beware of /illne/5 : ceas- ing, in a wrong sense, from your own works, To men- tion one instance out of many, ** You have received, says one, a great blessing. But you began to alt of

it, and to 4 this and that. So you lost it. You should have been „ill.“

G 2 Beware

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Beware of /e/f indulgence : yea, and making a virtue of it, laughing at /elf- denial, and raking- up the crofs daily, at failing or abstinence. Beware of cen/ortou/ne)s : thinking or calling them that any ways oppose you, whether in judgment or practice, blind, dead, fallen, or «© enemies to the work.” Once more, beware of So- lifidiani/m: crying nothing but “ believe, believe :” aud condemning those as zgnorant or legal, who speak in a more scriptural way, At certain seasons indeed, it may be tight to treat of nothing but repentance, or merely of faith, or altogether of holiness: but in ge- neral our call is, to declare the whole counsel] of God, and to prophecy according to the analogy of faith. The written word treats of the whole, and every par- ticular branch of righteousness, defending to its mi- nutest branches, as to be sober, courteous, diligent, patient, to honour all men. So likewise the Holy Spirit works the same in our hearts, not merely cre- ating desires after holiness in general, but strongly in- elining us to every particular grace, leading us to every individual part of chatfeever is lowely. And this with the greatest propriety : for as by works faith is made per-

Fed, so the compleating or destroying the work of faith, and enjoying the favour, or suffering the displeasure of God, greatly depends on every single act of obedience or disobedience. ARE

A. 35. What is the fourth?

A. Beware of /ins of omission : lose no opportunity of doing good in any kind Be zealous of good works: willingly omit no work, either of piety or mercy. Do all the good you possibly can to the bodies and fouls of men. Particularly, tou hall in any wise reprove thy

• neighbour, and not suffer sin upon bim. Be adtive. Give no place to indolence or sloth : give no occasion to say, „Ve are idle, ye are idle.“ Many will say fo still: but let your Whole spirit and behaviour refute the slander. Be always employed : lose no shred of time: gather up the fragments, that none be lost. And whatso- ever thy hand findeth to do, doit with thy might. Be flow to speak, and wary in speaking. In a multitude of avords there wanteth not fir. Do not talk much: nei- ther long at a time. Few can converse —— above

(97 9

pious chit-chat, from religions gossipping.

©. 36. What is the fifth ?

A. Beware of de/iring any thing but God. Now you desire nothing else. Every other defire is driven out: see that none enter again. Keep thyself pure, let your eye remain /ingle, and ycur whote body shall be full of ligt. Admit no desire of pleasing food, or any other pleasure of sense: no desiie of pleasing the eye, or the 1magin- ation, by any thing grand, or new, cr beautiful; no defire of money, of praise, or efleem ; of happiness in any creature. You may bring these defires back ; but you need not; you need feel them no more, O stand

fast in the liberty wherewith Christ hath made you

free. Be patterns to all, of denying yourselves, and taking up your cross daily. Let them fee that you make no

account of any pleasure, which does not bring you

nearer to God; nor regard any pain which does: that you {imply aim at pleasing him, whether by doing or suffering : that the constant language of your heart, with regard to pleasure or pain, honour or dishonour, riches or poverty, 1s, |

AlPs alike to me, fo I In my Loxp may live and die!

2. 37. What is the sixth ?

A. Beware of chi m, of making a rent in the church of Christ. That inward disunion, the members ceas- ing to have a rectprocal love one for another, (1 Cor. xii. 25.) is the very root of all contention, and every out- ward separation. Beware of every thing tending | thereto. Beware of a dividing spirit: shun whatever has the least aspect that way. Therefore say not, I am of Paul, or of Apoilss ; the very thing which occasioned the schism at Cor:in/h Say not, This is xy preacher ; the Ce preacher in England. Give me him, and take all the rest.” All this tends to breed or foment division, to disunite those whom God hath joined. Do not ex- toll, or run down any preacher. Do not exalt any one above the rest, lest you hurt both him and the cause of

G 3 God.

above an hour, Keep at the utmost distance from

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God. On the other hand do not bear hard upon any, by reason of some incoherency or inaccuracy of ex- 1 no, nor for some mistakes, were they really uch. |

| Likewise if you would avoid schism, observe every rule of the seciely, and of the bands, for conscience sake. Never omit meeting your class or band; never absent yourself from any public meeting. These ate the verv sinews of our ociety: and whatever weakens, or tends to weaken our regard for these, or our exactness in attending them, strikes at the very root of our com- munity, Ks one faith, © That part of our economy, the private weekly meetings for prayer, examination, and particular exhortation, has been the greatest means of deepening and confirming every blefling, that was received by the word preached, and of diffusing it to

others, who could not attend the public ministry :

whereas, without this religious connexion and inter- course, the most ardent attempts by mere preaching, have proved of no lasting use.”

Suffer not one thought of separating from your bre-

thren, whether their opinions agree with your’s or not. Do not dream, that any man fins, in not believing yer, in not taking your word: Or that this or that opinion, is essential to the work, and both must stand or fall toge- ther. Beware of impatience contradiction. Do not condemn or think hardly of those, who cannot see just as you see, or who judge it their duty to contradict you, whether in a great 5 or a small. I fear some of us have thought hardly of others, merely because they contradicted what we affirmed. All this tends to di- vision, And by every thing of this kind, we are reaching them an evil lesson against ourselves, O beware of touchiness, of testiness, not bearing to be spoken to; starting at the least word; and flying from those who do not implicitly receive mine or ano- ther’s sayings ! |

Expect contradiction and opposition, together with crosses of various kinds. Consider the words of St. Paul, To you it is given, in the behalf of Christ, for his sa! 2, as a fruit of his death and intercession for you, not only to believe, but also to suffer fer his Jake, Phil. i. 2 3 a

679

Ir is given! God gives you this opposition or reproach : it is a fresh token of his love. And will you disown the giver? Or spurn his gift, and count it a misfortune? Will you not rather say, ** Father, the hour is come, that thou shouldest be glorified. Now. thou givest thy child, to suffer something for thee. Do with me ac- cording to thy will.” Knon that these things, far from being hindran ces to the work of God, or to your soul, unless by your own fault, are not only unavoid- able in the con:se of providence, but profitabie, yea necessary for you. Therefore receive them from God (not from chance) with willingness, with thankfulness. Receive them from men with humility, meekness, yieldingness, gentleness, sweetness. Why should not even your outward appearance and manner, be soft? Remember the character of Lady Cuts : it was said of the Roman Emperor, Titus, ** never any one came di/- pleased from .” But it might be said of her, never any one went ai/pl:ased to her. So secure were all, of the kind and favourable reception, which they would meet with from her.”

Beware of tempting others to separate from you. Give no offence which can possibly be avoided : see that your practice be in all things suitable to your pro- fession, adorning the doctrine of God our Saviour. Be particularly careful in speaking of yourself: you may not indeed deny the work of God: but speak of it, when you are called thereto, in the most inoffensive manner pofhible. Avoid all magnificent, pompous words. Indeed you need give it no general name. Neither “ perfection, sanctifcation, the second bles- sing, nor the having attained.” Rather speak of the particulars, which God has wrought for you. You may say, At such a time I felt a change which I am not able to express. And since that time I have not felt pride, or self. will, or anger, or unbelief: nor any thing but a fullness of love, to God and to all man- kind.” And answer any other plain queftion that is asked, with modelty and fimplicity. _

And if any of you should at any time fall from what you now are, if you should agam feel pride or unbe- lief, or any temper from which you are now delivered;

do

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(,80 )

do not deny, do not hide, do not disguise it at all, at the peril of your soul. At all events go to one in whom you can confide, and speak just what you feel. God will enable him to speak a word in season, which shall be health to your soul. And surely he will again lift up your head, and cause the bones that have been broken to rejoice.

2. 38. What is the last advice that you would give them ?

A. Be exemplary in all things: particularly in outward things (as in dress) in liltle things, in the laying out of your money, (avoiding every needless expence) in deep, steddy feriousness, and in the folidity and usefulness of all your conversation, So shall you be a hight Shining in a dark place: So shall you daily grow in grace, till an en- trance be ministered unto you abundantly into the everlasting kingdom of cur Lord Jesus Christ,

Most of the preceeding advices are strongly inforced in the following reflections: which I recommend to your deep and frequent confideration, next to the holy scriptures.

1. The sea is an excellent figure of the fullness of God, and that of the blessed spirits. For as the ri- vers all return into the sea; so the bodies, the fouls, and the good works of the righteous, return into God, to live there in his eternal repose.

Altho? all the graces of God depend on his mere bounty, yet is he pleased generally to attach them to the prayers, the instructions, and the holiness of those with whom we are. By strong tho’ invisible at- trations he draws some souls thro? their intercourse with others.

The sympathies formed by grace far surpass those formed by nature.

The truly devout shew, that passions as naurally flow from true as from false love : jd deeply sensible are

they of the goods and evils of those whom they love for God’s sake. Bat this can only be comprehended

by those who understand the language of love. The bottom of the soul may be in repose, even while we are in many outward troubles; just as the | bottom

( 07)

bottom of the sea is calm, while the surface is strongly agitated, |

2. The 5% helps to growrh in grace are the ill usyage, the affronts, and the losses which befal us. We should receive them with all thankfulness, as preferable to all others, were it only on this account, that our Will has no part therein.

The readieit way tn escape from our sufferings is, to be willing they should endure as long as God pleases,

If we suffer persecution and afflition in a right manner, we atrain a larger measure of conformity to Christ, by a due improvement of one of these occasi- ons, than we could have done merely by imitating his mercy, in abundance of good works,

One of the greatest evidences of God’s love to those that love him, is to send them afilitions with grace to bear them. ; |

Even in great afflictions, we ought to testify to God,

that in receiving them from his hand, we feel pleasure in the midst of the pain, from being afflicted by him who loves us, and whom we love. The readiest way which God takes to draw a man to himself, is to afflict him in that he loves most, and with good reason : and to cause this affliction to arise from some good action done with a single eye: because nothing can more clearly shew him the emptiness of what is most lovely and defirable in the world.

3. True re/ignation consists in a thorough conformity to the whole will of God ; who wills and does all (ex- cepting sin) which comes to pass in the world. In or- der to this we have only to embrace all events, good and bad, as his will.

In the greatest afflictions which can befa!l the just, either from heaven or earth, they remain immoveable in peace, and perfectly submissive to God, by an in- ward, loving regard to him, uniting in one all the powers of their souls.

We ought quietly to suffer whatever befalls us, to bear the defects of others and our own, to confess them to Ged in secret prayer, or with groans which cannot be

uttered;

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uttered : but never to speak a sharp or peevish word, not to murmur or repine.

Be throughly willing, that God should treat you in the manner that pleases him. We are his lambs, and therefore ought to be ready to suffer, even to the death, without complaining.

We are to bear with those we cannot amend, and to be content with offering them to God. This is true refignation. And fince he has borne our infirmi- ties, we may well bear those of each other for his sake.

To abandon all, to strip one’s-self of all, in order to seek and to follow Jesus Christ, naked to Belhlebem, where he was born; naked to the hall were he was scourged ; and naked to Calva , Where he died on the cross, is so great a mercy, that neither the thing, nor the knowledge of it is given to any, but through faith in the son of God.

4. There is no love of God without patience, and no patience without /oxw/ine/s and sweetness of spirit.

Humility and patience are the surest proof of the in- crease of love.

Humility alone unitcs patience with love, without which it is impossible to draw profit from suffering ; or indeed to avoid complaint, especially when we think we have given no occasion for what men make us suffer,

True humility is a kind of self-annihilation: and this is the center of al] virtues.

A soul returned to God, ought to be attentive to every thing which is said to him, on the head of sal- vation, with a defire to profit thereby.

Of the fins which God has pardoned, let nothing remain but a deeper humility in the heart, and a stricter regulation in our words, in our actions, and in our sufferings.

5. The bearing men and suffering evils in cee, and filence, is the sum of a Chrilian life.

God is the first object of our love: its next office is, to bear the defects of others. And we should begin the practice of this amidst our own houshold. |

We should chiefly exercise our love, towards those who most shock, either our way of thinking, or*our

temper,

(By 3

temper, or our knowledge, or the desire we have that others should be as virtuous, as we wish to be ourselves. 6. God hardly gives his spirit even to those whom he has established in grace, it they do not pray for it on al! occasions, not only once, but many times. God does nothing but in answer to prayer ; and even they who have been converted to God, without praying

for it themselves (which is exceeding rare) were not

without the prayers of others. Every new victory which a soul gains, is the effect of a new prayer.

On every occasion of uneasiness, we should retire to prayer, that we may give place to the grace and light of God, and then form our resolutions, without being in any pain about what success they may have.

In the greatest temptations, a fingle look to Christ, and the barely pronouncing his name, suffices to over- come the wicked one, so it be done with confidence and calmncss of spirit.

God’s command, to pray without ceasing, is founded on the neceflity we have of his grace, to preserve the life of God in the soul, which can no more subsist one moment without it, than the body can without air.

Whether we think or speak to God, whether we act or saffer for him, all is prayer, when we have no other object than his love, and the defire of pleasing him.

All that a Christian does, even in eating and sleeping, is prayer, when it is done in simplicity, according to the order of God, without either adding to, or di- minishing from it by his own choice.

Prayer continues in the defire of the heart, tho? the underitanding be employed on outward things.

In souls filled with love, the desire to please God is a continual prayer. |

As the furious hate which the devil bears us, is term- ed the roaring of the lion, so our vehement love may be teriied, crying after God.

God only requires of his adult Children, that their hearts be truly purified, and that they offer him con- tinually the wishes and vows, that naturally spring

from perfect love. For these desires being the genuine

-fruits of love, are the most perfect prayers that can -iprivg from it.

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7. It is scarce conceivable how rait tbe way is,

wherein God leads them that follow him : and how de-

pendent on him we must be, unless we are wanting in our faithfulness to him. 78 5

It is hardly credible of how great consequence before God, the smallest thipgs are; and what great incon- veniences sometimes follow those, which appear to be light faults, | | As a very little dust will disorder a clock, and the least sard will obscure our fight, so the least grain of bn, which is upon the heart, will hinder its right mo- tion towards God,

We ovght to be in the church as the saints are in heaven, and in the house as the holiest men are in the church : doing our work in the house as we pray in the —— worshipping God from the ground of the

cart. |

We should be continually labouring to cut off, all the useless things that surround us. And God usually retrenches the superfluit es of our souls, in the same pro- portion as we do those of our bodies. .

The best means of resisting the devil is, to destroy whatever of the world remains in us, in order to raise for God upon its ruins, a building all of love. Then shall we begin in this fleeting life, to love God as we shall love him in eternity.

WWe scazce conceive, how easy it is, to rob God of

his due, in our friendship with the most virtuous per-

sons, until they. are torn from us by death, But if this loss 9 Jasling sorrow, that is a clear proof,

Hat we had before twa treasures, between which we ivided our heart. |

8. If after having renounced all, we do not watch incessantly, . and beseech God to accompany our vigi- lance with his, we shall be again intangled and over- —_ 8 As the most e winds may enter at little openings, so the devil never enters more dangerously, than by little unobserved incidents, which seem to be pothing, yet insensibly open. the heart to great temp- tations. |

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It is good to renew ourselves from time to time, by closely examining the state of our souls, as if we had ne- ver done it before. For nothing tends more to the full assurance of faith, than to keep ourselves by this means in humility, and the exercise of all good works.

To continual watchfulness and prayer, ought to be added continual employment. For grace flies a vacu= um as well as nature, and the devil fills whatever God does not fill.

There is no faithfulness like that, which ought to be between a guide of souls, and the person directed by him. They ought continually to regard each other in God, and closely to examine themselves, whether all their thoughts are pure, and all their words directed with Christian discretion. Other affairs are only the age of men, but these are peculiarly the things of God, |

2. The words of St. Paul, No man can call Jesus, Lord, but by the Holy Ghost, shew us the necessity of ey- ing God in our good works, and even in our minutest thoughts, knowing that none are pleasing to him, but those which he forms in us and with us. For hence we learn that we cannot serve him, unless he use our tongue, hands and heart, to do by himself and his Spirit whatever he would have us do.

If we were not utterly impotent, our good works would be our own property: whereas now they belong wholly to God, because they proceed from him and his grace; while raising our works, and making them all divine, he honours himself in us thro’ them.

One of the principal rules of religion is, To lose no occasion of serving God. And since he is invisible to our eyes, we are to serve him in our neighbour : which he receives as if done to himself in person, standing visibly before us.

God does not love men that are inconstant, nor good works that are intermitted. Nothing is pleasing to him, but what has a resemblance of his own immutabllity.

A constant attention to the work which God intrusts us with, is a mark of solid piety.

Love fasts when it can, and as much as it can, It leads to all the 9 God, and employs _

{( 86 )

in all the outward works, whereof it is capable. It flies az it were, like Eljjab over the plain, to find God upon his holy mountain. .

• God is so great, that he communicates greatness to the least thing that is done for his service.

Happy are they who are sick; yea, or lose their life, for having done a good work.

God frequently conceals the part which his children have in the conversion of other fouls. Yet one ma boldly fay, that * who long groans before him for the conversion of another, whenever that soul is con- verted to God, is one of the chief causes of it.

Charity cannot be practised right, unless, first, we exercise it the moment God gives the occasion; and, secondly, retire the instant after, to offer it to God by bumble thanksgiving. And this for three reasons, ist. to render to him what we have received from him ; the 2d. To avoid the dangerous temptation, which springs from the very goodness of these works; and ,the zd. To unite ourselves to God, in whom the foul expands itself in prayer, with all the graces we have received, and the good works we have done, to draw from him new strength against the bad effects which these ver works may produce in us, if we do not make ofe of the antidotes, which God has ordained against these poisons. The true means to be filled anew with the riches of grace, is thus to strip ourselves of it: and without this, it is extremely difficult, not to grow faint in the practice of good works.

Good works do not receive their last perfection, till they, as it were, lose themselves in God. This is a kind of death to them, resembling that of our bodies, which will not attain their highest life, their immortality, ill they lose themselves in the glory of our souls, or rather of God, wherewith they Kall be filled. And it is only what they had of earthly and mortal, which good works lose by this spiritual death.

Tire is the symbol of love: and the love of God is the principle, and the end of all our good works. But as truth surpasses figure, and the fire of divine love has this advantage over material fire, that it can reascend to its source, and raise thither with it, all the good Works

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which it produces. Ard by this means it prevents’ their being corrupted by pride, vanity, or any evil mixture. But this cannot be done otherwise than by making these good works in a spiritual manner die ia God, by a deep gratitude, which plunges the foul in him as in an abyss, with all that it is, and all the grace and works for which it is indebted to him : a gra- titude, whereby the foul seems to empty itself of them, that they may return to their source, as rivers seem willing to empty themselves, when they pour them- selves with all their waters into the fea.

When we have received any favour from God, we’ ought to retire, if not into our closets, into our hearts, and say, I come, Lord, to restore to thee what thou hast given, and I freely relinquish it, to enter again into my own nothingness, For what is the most per- fe creature in heaven or earth in thy presence, but a void capable of being filled with thee and by thee, as the air which is void and dark, is capable of being filled with the light of the fun ? Grant therefore, O Lord, that I may never appropriate thy grace to myself, any more than the air appropriates to itielf the light of the sun, who withdraws it every day to restore it the next, there being nothing in the air that either appropri- ates his light, or resists it. O give me the same facility of receiving and restoring thy grace and good works! I say, thine: for I acknowledge the root from which they spring, is in thee, and not in me.“

26. In the year 1764, upon a review of the whole subje&, I wrote down the sum of what I had observed, in the following short propositions:

• 1. There is such a thing as perfection; for it is again and again mentioned 1n scripture.

2. It is not so early as justification ; for justified per- sons are to go on to perfection, Heb. vi. t.

3. It is not so late as death; for St. Paul speaks of living men that were perfect, Phil. iii. 15. 3

4. It is not abselute. Absolute perfection belongs not to man: nor to angels; but to God alone. |

5. It does not make a man z»fallib/e: none is infal- ible, while he remains in the body. |

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6. Is it fnles7? It is not worth while to contend for a term. It is /alvation from fin. | | 7. It is gerd lowe, 1 John iv. 18. This is the / sence of it: its properties, or inseparable fruits, are 7e-

Joicing evermore, praying without ceasing, and in every thing giving thanks, 1 The v. 16, &C.

8. It is improveable, It is far from lying in an in- diviseble paint, from being incapable of increase, that one petfected in love, may grow in grace far swifter than he did before.

9. It is amis/ille, capable of being lost; of which we have numerous instances, But we were not tho- roughly convinced of this ‘till five or fix years ago.

10. It is constantly both preceded and followed by a gradual work. |

11. But is it in itself instantaneous, or not? In ex- amining this, let us go on step by step.

An inslantanicus change has been wrought in some belieters : none can deny this.

Since that change, they enjoy perfee? ove. They feel this and this alone. They 1<oice evermore, pray without ceasing, and in every thing give thanks. Now this is all that I mean by perfection. Therefore these * are witnesses of the perseion which I preach.

4 But in some this change was not instantaneous.” They did not perceive the instant when it was wrought, It is often difficult to perceive the instant when a man dies. Yet there is an instant in which life ceases. And if ever fin ceases, there must be a last moment of its ex- istence, and a first moment of our deliverance from it.

„ But if they have this love now, they will lose it.“

They may; but they need not. And whether they do or no, they have it now: they now experience what we teach. They now are all lv, They now rejoice, pray and praise without ceasing. 5 |

„However, in is only /#/pended in them; it is not aestreyed Call it which you please. They are all lewe to day; and they take no thought for the mor- row.

*« But this doctrine has been much abused.” So has that of justification by faith, But that is no reason for

giving vp, either this or any other scriptural doctrine! When

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When you wash your child, as one fpeaks, „ throw away the water, but do not throw away the child.“

But those who think they are saved from fin, say they have no need of the merits of Christ,” They fay just the contrary, Their language 1s,

Every moment, Lord, I want The merit of thy death!

They never before had so deep, so unspeakable a con- viction of the need of Christ, in all his offices as they have now.

Therefore all our preachers should make a point, of preaching perfection to believers, constantly, strong’y and explicitly.

And all helievers should mind his one thing, and con- tinually agonize for it.

27. I have now done what 1 proposed. TI have given a plain and simple account, of the manner wherein I first received the doctrine of perfection, and the sense wherein I received, and wherein I do receive and teach it to this day, I have declared the whole, and every part of what I mean by that scriptural expression. I have drawn the picture of it at full length, without either disguise or covering. And ] would now ask any impartial person, What is there fo frightful therein? Whence is all this outcry, which for thele twenty years and upwards, has been made throughout the Kingdom; as if all Christia: oy were destroyed, and all religion torn up by the roots ? Why! is it, that the very name of Pe: f\t:5n has been calt out of th2 mouths of Ohristians; yea, exploded and abhorred, as if it contained the most pernicious heresy? Why have the preachers of it been hooted at, like mad dogs, even by men that fear God? Nay, and by fome of their own children, some whom they, under God, had bego:ten thro* the gospel 7 Waat rea/ox is there for this? Or what pretence? Rea- son, sound reason there is none. It is impossible there should : but pretences there are, and those in great abundance. Indeed there is a ground to fear, that with some who treat us thus, it is mere pretence :;

that it is no more than a copy of their countenance, from

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from the beginning to che end. They wanted, they

sought occasion against me: and here they found what they sought. This is Mr. W:/ky’s doftrine! He preaches perfection!“ He does: yet this is not bis doc-

trine, any more than it is yours; or any one’s else,

that is a minisler of Christ, For it is is dectrine, pe-

. culiarly, emphatically His: it is the doctrine of Jesus

Christ. Those are his words, not mine, “Eotov: Z, T5/\£408 ws, 6 IIa r d & iv vt Beavorg Ting; ir. Ve shall therefore be perfect, as your father who is in heaven is per-

Fett, And who says, ye shall not? Or at least, not

till your soul is separated from the body? lt is the doc- trine of St. Paul. the doctrine of St. James, of St. Peter, and St. John: and no otherwise Mr. Mestey’s, than as it is the doctrine of every one who preaches the pure and the whole gospel. I tell you, as plain as I can speak, where and when I found this. I found it.

in the oracles of God, in the Old and New Testament :

© * 1 * * x?

year 1765. 28. Now let this perfection appear 1

when I read them with no other view or defire but to save my own soul. But whose soever this doctrine is, I pray

you what harm is there in it? Look at it again: sur- © vey it on every fide, and that with the closest attention.

In one view it is purity of intention, dedicating all the life to God. It is the giving God all our heart; it is one defire and design ruling all our tempers. It is the dovoting, not a part, but all our soul, body, and sub-

tance to God. In another view, it is all the mind

which was in Christ, enabling us to walk as Christ walked. It is the circumcision of the heart from all filthiness, all inward as well as outward pollution: It is a renewal of the heart in the whole image of God, the full likeness of him that created it. In yet another, it is the loving God with all our heart, and our neigh- bour as ourselves. Now take it in which of these views you please, (for there is no material difference) and this is the whole and sole perfection, as a train of writings prove to a demonstration, which I have believed and taught for these forty years, from the year 1725 to the

n its native form,

and ho can speak one word against it? Will any dare

x «2 non against loving the Lord our — with all our

neart,

heart, and our neighbour as ourselves ? Against a re. |

newal of heart, not only in part, but in the whole image of God ? Who is he that will open his mouth against being cleansed from all pollution both of flesh and spirit? Or against having all the mind that was in Christ, and walking in all things as Christ walked ? What man, who calls himself a Christian, has the har- diness to object, to the devoting, not a part, but all our soul, body and substance to God ? What serious man would oppose the giving God all our heart, and

the having one design ruling all our tempers? I say again, let this perfection appear in its own shape, and

who will fight against it? It must be di/pzi/ed, before it can be opposed. It must be covered with a bear-skin first, or even the wild-beasts of the people, will scarce

be induced to worry it. But whatever these do, let not

the children of God any longer fight against the image of God. Let not the members of Christ say any thing against having the whole mind that was in

Christ. Let not those who are alive to God oppose the -

dedicating all our life to him. Why should you, who have his love shed abroad in your heart, withstand the giving him all your heart? Does not all that is within you cry out, O who that loves can love enough?“ What pity that those who desire and design to please him, should have any other design ordefire? much more that they should dread, as a fatal delusion, yea, abhor, as an abomination to God, the having this one desire and design, ruling every temper! Why should devout men be afraid of devoting all their soul, body and sub- stance to God? Why should those who love Christ,

count it a damnable error, to think we may have all

the mind that was in him? We allow, we contend, that we are ju/tified freely, thro’ the righteousness and the blood of Christ. And why are you fo hot against us, because we expect likewise, to be sanctißed wholly

thro” his spirit? We look for no favour either from the open servants of fin, or from those who have only

the form of religion. But how long will you, who ys

worship God in spirit, who are circumcised with the cir-

cumcifion not made with hands, set your battle in array

© againk those, who seek an entire circumcision of 3

F ak. £ 3 FE” 5 a is… ? : V : a 0 hy 2 4 1 - 8 “1 1 ( 9 2 ) 2 “4 1 1 7 * £ A

ho thirst to be cleansed from all filthine/5 of flesh and •Pirit, and to perfect holiness in the fear of God? Are we = > your enemies, because we look for a. full deliverance => from that carnal mind, which is enmity agatnsf Grd? Nay, [a we are your brethren, your fellow-labourers in the vineyard of our Lord, your companions in the kingdom and patience of Jesus. Although this we confess, (if

the we ate fools therein, yet as fools bear with us:) we do

expect to love God with all our heart, and our neigh-

bour as ourselves. Yea, we do believe, that he will in this world so “ cleanse the thoughts of our hearts, by the inspiration of his Holy Spirit, that we shall perfectly love him, and worthily magnify his holy name..“ | 50 0

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