W516 
 
FROM THE LIBRARY OF 
 REV. LOUIS FITZGERALD BENSON, D. D. 
 
 BEQUEATHED BY HIM TO 
 
 THE LIBRARY OF 
 
 PRINCETON THEOLOGICAL SEMINARY 
 
A P L A I N 
 
 ACCOUNT 
 
 F 
 
 CHRISTIAN PERFECTION, 
 
 AS BELIEVED AND TAUGHT 
 
 By the Rev. Mr. j O II N \V E S-L E Y, 
 From the Year fj2^ to the Year 1777. 
 
 AST 
 
 pO 
 
 
 T H F F I F T II EDITION*. 
 
 L X D N: 
 
 Printed by J. PARAMORE, at the Foundry, Mooffte!d« ! 
 
 And (old at the New Chapel, City-Road ; and at the Rev. Mr. 
 
 Wesley's Pieaching-Houfes iu Town and Country. f'Sj. 
 
PLAIN ACCOUNT, &c. 
 
 i. T T THAT Ipurpofe in the following papers 
 V V is, to give a plain and diftinft account 
 of the fleps, by which I was led, during a courfe 
 of many vears, to embrace the do&rine of Chrif- 
 tian Perfection. This 1 owe to the ferious part of 
 mankind, thofe who defire to know all the truth as 
 it is in Jefus. And (hefe are only concerned in 
 oueftions of this kind. To thefc I would nakedly 
 declare the thing as it is, endeavouring all along 
 to fhcvv, from one period to another, both what I 
 thought, and why I thought fo. 
 
 2. In the year 1725, being in the twenty-thud 
 year of my age, 1 met with Bifliop Taylor's " Rule 
 and Exercifes of holy living and dying." In read- 
 ing feveral parts of this book, I was exceedingly 
 affefted : that part in particular, which relates to 
 purity of intention. Inftantly I refolved to dedicate 
 all my life to God, all my thoughts, and words, and 
 actions : being thoroughly convinced, there was 
 no medium ; but that every part of my life, (not 
 
 feme onlv) mud either be a facrifice to Cod, or 
 myfelf, that is in efTecl, to the devil. 
 
 Can any ferious perion doubc of this, or find a 
 medium between ferving God, and ferving the 
 devil? 
 
 3. In the year 1 729. I met with Kembis's Chriflian 
 Pattern. The nature and extent of inward Religion, 
 the religion of the heart, now appeared to me in a 
 fhonger light, than ever it had done before. I faw, 
 that giving even all my life to God, (fuppofing it 
 poftible to do this, and go no farther) would profit 
 me nothing, unlefs I gave my heart, vea all my 
 hearty to him. I faw, that " Simplicity of intention, 
 
 A 2 and 
 
( 4 ) 
 
 and purify of afTe&ion." one defign in all we fpeak. 
 or do. and one defre ruling all our tempers, are in- 
 deed « the wings of the foul," without which Ihe 
 can never afcend to the mount of God. 
 
 4. A year or two after, Mr. Law's " Chriftian 
 Perfection, and Serious Call," were put into mv 
 hands. Thefe convinced me more than ever, of 
 the abfolute impcilibility of being half a Chrifnan. 
 And I determined, through his grace, (the ablolute 
 necefiity of which I was deeply fenfille of) to be 
 all-devoted to God, to give him all my foul, my 
 body and my fubftance. 
 
 Will any confederate man fay, that this is carry- 
 ing matters too far? Or that any thing lefs is due to 
 him, who has given himfelf for us, than to give 
 him ourfelves, all we have, and all we are. 
 
 in the year 1729, I began not only to read, 
 but 10 ftudy the Bible, as the one, the only ftandard 
 of truth, and the only model of pure religion. 
 Hence I law, in a clearer and clearer light, the ir>- 
 difpenfable neceflity of having the mind which was 
 in Chrijl, and of walking as Chrifi alfo walked j even 
 of having, not Jonie part only, but all the mind 
 which was in him ; and of walking as he walked, 
 not only in many or in meji lefpecls, but in all 
 tilings. And this was the light, wherein at this 
 time I generally confidcred religion, as an uniform 
 following of Ghrift, an entire inward and outward 
 conformity to our Mailer. Nor was I afraid of any 
 thing more, than of bending this rule to the ex- 
 perience of myfelf, or of other men; of allowing 
 myfelf in any the lea ft dixonformity to our grand 
 Exampler. 
 
 6. On January 1, 1733, I preached before the 
 Univerhty, in St. Mary's Church, on the ciraan- 
 cif on of the heart ; an account of which I gave in 
 fhefe words, " It is that habitual difpofition of 
 foul, which in the facred writings is termed holi- 
 nefs, and which direclly implies, the being cleanfed 
 from fin, from all filthinels both of flefli and fpirit, 
 and, by confequence, the being endued with thofe 
 viitues, which were in Chrift Jcfus, the being f© 
 
 renewed 
 
( 5 ) 
 
 renewed in the image of our mind, as to be perfect as 
 cur Father in heaven is * perfect." 
 
 Jti the Came iermon 1 obferved, "Love is the ful- 
 fill ng of the law, the end of the commandment, it is 
 not only thefir/l and great command, but all the 
 commandments in one. Whatfoever things arejufl, 
 zvhatfoever things are pure, if there be any virtue, if there 
 beany praife, they are all comprifed in this one word, 
 Love. In this is peifettion, and glory, and hap- 
 pinefs : the royal law of heaven and earth is this, 
 Thou jhall love the Lord thy God with all thy heart, 
 and with all thy /on I, and with all thy mind, and with 
 a///7zjy/^rertg^Theoneperfeclgoodihallbeyourone 
 ultimate end. One thing (hall ye deiire for its own 
 lake, the fruition of him who is all in all. One 
 happinefs iliall ye propofe to your fouls, even 
 an union with him that made them, the 
 having fellowjhip- with the Father and the Son, the 
 being joined to the Lord in cnefpirit. One delign ye 
 are to purfue to the end of time, the enjoyment of 
 Cod in time and in eternity. Defire other things 
 :o far as they tend to this : love the creature, as it 
 .leads to the Creator. But ig every Jlep you take, be 
 this the glorious point that terminates your view. 
 Let every affection, and thought, and word, and 
 action, be fubordinate to this. Whatever ye defire 
 or fear, whatever ye fee k or fiiun, whatever ye 
 think, fpeak, or do, be it in order to your happinefs 
 in God, the fole end, as well as fource of your 
 t being." 
 
 1 concluded in thefe words, " Here is the fum of 
 the ptrjecl Law, the circumcifion of the heart. Let 
 the ipirit return to God that gave it, with the whole 
 train of its affections. — Other facrifices from us he 
 would not, but the living facrifice of the heart hath 
 he chofen. Let it be continually offered up to God 
 through Ghrift, in flames of holy love* And let no 
 creature be fullered to fhare with him : for he is a 
 jealous God. His throne will he not divide with 
 another; he will reign without a rival. Be no de- 
 fign, no defire admitted there, but what has him 
 * Page 5* + Page xo, n, is; 
 
 A 3 for 
 
(■■<;)_ 
 
 for its ultimate object.. This is the way wherein 
 thole children of God once walked, who being 
 dead (till 1'peak to us, " Defire not to live but to 
 praife his name •, let all your thoughts, words and 
 woiks tend to his glory." " Let your foul be 
 filled with fo entire a love to him, that you may 
 love nothing but for his fake." '• Have a pure in- 
 tention of heart, a ftedfaft regard to his glory in alt 
 your actions." For then, and not till then, is that 
 mind in us, which was alio in Chrifr. Jefus, when 
 in every motion of our heart, in every word of our 
 tongue, in every work oi our hands we puifue 
 nothing but in relation to him, and in fubordination 
 to his pleafure :" when we too neither think, nor 
 fpcak, nor act, to fulfil our own will, but ike zall of 
 him thatfent us: when, whether we cat or drink, or 
 whatever we do, we do it all to the glory of God."* 
 
 It maybe obferved, this fermon was compofed 
 the firft of ail my writings which have been pub- 
 lifhed. This was the view of religion I then had, 
 which even then 1 fcrupled not to term Perfection* 
 This is the view 1 have of it now, without any 
 material addition or dimunition. And what is there 
 here, which any man of underftunding, who be- 
 lieves the Bible, can object to ? What can he deny 
 without ilatly contradicting the fcripture ? What 
 retrench without faking from the word of God? 
 
 7. In the fame fentiment did my Brother and I 
 remain, (with all thofe young gentlemen in de- 
 Ktlion termed Methodijl*) till we embarked for 
 America, in the latter end of 1735. It was the next 
 year, while I was at Savannah, that I wrote the 
 following lines : 
 
 Is there a thing beneath the fun, 
 
 That ftrives with thee my heart to ftiare ? 
 
 Ah tear it thence, and reign alone ! 
 The Lord of every motion there ! 
 
 In the beginning of the year 1738, as I was re- 
 turning from thence, the cry of my heart was, 
 
 * Ta^csi;, 13. 
 
 O grant 
 
(7 J 
 
 O gratlt that nothing in my foul 
 
 May dwell but thy pure love alont ! 
 
 mav thy love pojfefs me zuhole^ 
 
 My joy, my treaiure, and my crown ! 
 Strange fires far fiom my heart remove: 
 My every aS: } tcorj, thought^ be Love! 
 
 1 never heard that any one objected to this. Anil 
 indeed who 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 
 th : s day, which is either (Ironger or plainer ? 
 
 8. In Auguft following I had a long conver- 
 fation with Arvin Gradin, in Germany. After he 
 had given me an account of his experience, I de- 
 fired him to give me in writing a definition of the 
 full affurance of faith, which he did in the fol- 
 lowing words. 
 
 " Rcquies in fonguine Chrifli; firma fiducia in 
 Deum et perfuafio de gratia divina: tranquillitas 
 mentis iumma, atque ferenitas & Pax, cum 
 abfentia omnis defiderii carnalls, & ceffatione 
 peccatorum etiam internorum." 
 
 Rep of e in the blood of Chrift : a frm corf dene e in 
 God and perfuafon of his favour : the highejl tran- 
 quility, fere?nty, and peace of mind, with a deliverance 
 from every flefhly defne, and a ceiTation of all, 
 even inward fins. 
 
 This was the firft account I ever heard from 
 any living man, of what I had before learned mv- 
 felf from the oracles of God, and had been praying 
 for (with the little company of my friends) and 
 expe&ing for feveral years. 
 
 q. In 1739, my Brother and I publifhed a vo- 
 lume of " Hymns and Sacred Poems." In many 
 of thefe we declared our fentiments fhongly and 
 explicitly. So p. 24. 
 
 Turn the full ftream of nature's tide : 
 
 Let all our aclions tend 
 To thee, their fource ; thy love the guide, 
 
 Thy glory be the end, 
 
 Earth 
 
f 8 ) 
 
 Earth then a fcale to heaven fliall be: 
 
 Senfe fliall point out the road : 
 The creatures all fhali lead to thee, 
 And all we tafle be God. 
 
 Again, Lord, arm me with thy Spirits might, 
 Since I am call'd by thy great name : 
 In thee my wand'ring thoughts unite 
 Of all my works be thou the aim : 
 Thy love attend me all mv days, 
 And my Jole bujinefs be thy praife. p. i22 a 
 
 Again, Eager for thee I aik and pant, 
 
 So ftrong the principle divine 
 Carries me out with fvveet conilrair.t, 
 
 Till all my billow' d foul be thine; 
 Plung'd in the Godhead's deeped lea, 
 And loft in thine immenhty ! p, 3 :.-. 
 
 Cnce more. Heavenly Adam, life divine, 
 Change mv nature into thine, 
 Move and fpread throughout my foul, 
 Actuate and Jill the whole, p. 1 .53, 
 
 It would beeafy to cite many more pafLges, to 
 the fame effect. But thefe are fufHcient to (hew, 
 beyond contradiction, what our fentiments then 
 were. 
 
 10. The frrft tract I ever wrote exprefsly on this- 
 fubject, was publifhed 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 Methodifl." In this I defcribed aperfed Chrif* 
 tian, placing in the front, Not as though I had 
 already attained. Part of it I fubjoin without any 
 alteration. 
 
 <• A Mcthodijz is one, who loves the Lord his- 
 God with all his heart, with all his foul, with all 
 his mind and with all his ftrength. God is the joy 
 of his heart, and the defire of his foul, which is 
 continually crving, Whom have I in heaven but thee ; 
 and then is none upon earth, whom I dejire but thte. 
 
 My 
 
( 9 ) 
 
 My God and my all ! Thou art the ftrength of my 
 heart, and my portion for ever." He is therefore 
 happy in God, yea, always happy, as having in 
 bint a well of water fpringing up unto everlafting 
 life, and overflowing his foul with peace and joy. 
 Perfect love having now caft out fear, he rejoices 
 evermore. Yea, his joy is Full, and all his bones 
 cry out, Bleffed be the God and Father of our Lord 
 jefus Chrift, who according to his abundant mercy., 
 hath begotten me again unto a living hope of an in- 
 heritance incorruptible and undcjiUd, rejerved in 
 heaven for me. 
 
 " And he, who hath this hope, thus full of hit- 
 mortality, in every thing givtth thanks, as knowing 
 that this (whatsoever it is) is the willof God in Chrijjt 
 Jefus concerning him. from him therefore he 
 cheerfully receives all, faying, Good' is the will of 
 the Lord: and whether he giveth or taketh away, 
 equally blejjing I h t name of the Lo rd. W h e t h c 1 i n 
 eafe or pain, whether in ficknefs or health, 
 whether in life or death, he givtth thanks from the 
 ground of the heart, to him who orders it for 
 good; into whole hands he hath wholly com- 
 mitted his body and foul, as into the hands of a 
 faithful Creator. He is therefore anxiouQy careful 
 fer nothing, as having caft all his cart on him that 
 careth for him, and in all things refting on him, 
 after making his requefl known to him with thankf giving, 
 
 " For indeed he prays without ctafing ; at. all 
 times the language of his heart is this, " Unto thee 
 is my mouth, though without a voice, and my 
 filence fpeakcth unto thee." His heart is lifted 
 up to God at all times, and in all places. In this 
 he is never hindered, much lefs interrupted, by 
 any perfon or thing. In retirement or company, 
 in leifure, bufinefs, or converfation, his heart is 
 ever with the Lord. Whether he lie down, or 
 rife up, God is in all his thoughts : he' walks with 
 God continually, having the loving eye of his 
 foul fixt on him, and every where feeing him that 
 
 is invifible 
 
 « And 
 
( to ) 
 
 " And loving God, he loves his neighbour a? 
 himfclf, he loves every man as his own foul. He 
 loves his enemies, yea, and the enemies of God. 
 And if it be not in his power to do good to them 
 that hate him, yet he ceafes not to pray for them, 
 though they fpurn his love, and ftill defpitefulty 
 nfe him, and perfccute him, 
 
 " For he is pure in heart. Love has purified his 
 heart from envy, malice, wrath, and every unkind 
 temper. It has cleanfed him from pride, whereof 
 only cometh contention : and he hatn now put on 
 bowels of mercies, kindnefs, humblinefs of mind, meek- 
 nefs, longfujfering. And indeed all poflible ground 
 for contention, on his part, is cut off. For none 
 can take from him what he defires, feeing he loves 
 not the world, nor any of the things of the world : but 
 all his defire is unto God, and to the remembrance of 
 his name. 
 
 " Agreeable to this his one defire, is the one 
 deflgn of his life, namely, To do not Ins own will, 
 but the will of him thatfent him. His one intention 
 at all times and in all places is, not to pleafe him- 
 felf, but him whom his foul loveth. He hath a 
 fingle eye. And becaufe his eye is fingle, his whole 
 body is full of light. The whole is light, as when the 
 bright fhining of a candle doth enlighten the houfe, 
 God reigns alone: all that is in the loul is Holinefs 
 to the Lord. There is not a motion in his heart 
 but is according to his will. Every thought that 
 arifes points to him, and is in obedienee to the Law 
 of Chrifl. 
 
 u And the tree is known by its fruits. For as 
 he loves God, fo he keeps his commandments ; not 
 only fome, or mofl of them, but All, from the leaft: 
 to the greateft. He is not content to keep the whole 
 Law and offend in eve point, but has in all points a 
 confeience void of offence, towards God and towards 
 man. Whatever God has forbidden he avoids, 
 whatever God has enjoined he doc^. He rvns the 
 zoay of God's commandments, now He hath ft his 
 heart at liberty. It is his gloty and joy fo to do*. 
 
( 11 ) 
 
 it is his daily crown of rejoicing, to do the will of 
 vGod on earth, as it is done in heaven. 
 
 " All the commandments of God he accordingly 
 keeps, and that with all his might. For his obe- 
 dience is in proportion to his love, the fource from 
 whence it flows. And therefore, loving God with 
 all his heart, he ferves him with all his ftrength. 
 lie continually prefents his foul and body a living 
 facnf.ce, holy, acceptable to God ; entirely and with- 
 out refervc, devoting himfelf, all he has, all he is, 
 to his glory. All the talents he has, he conftantly 
 employs according to his Mailer's will; every 
 power and faculty of his foul, every member of 
 his body. 
 
 M By confequence, whatfoever he doeth, 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 attains 
 it. His bufinefs and his refrefhments, as well as 
 his prayers, all ferve to this great end. Whether 
 he ft in the houfe, or walk by the way ; whether he 
 lie down, or rile up, he is promoting in all he 
 fpeaks or does, the one bufinefs of his life. Whether 
 he put on his apparel, or labour, or eat and drink. 
 or divert himfelf from too wafting labour, it all 
 tends to advance the glory of God, by peace and 
 good-will among men. His own invariable rule 
 is this, V/hatfoevtr ye do in word or deed, do it all in 
 the name of the Lord Jefus, giving thanks to Godeven 
 the Father through him. 
 
 " Nor do the cuftoms of the world at all hinder 
 his running the race which is fet before him. He can- 
 not therefore lay up treafures on earth, no more 
 than he can take fire into his bofom. He cannot 
 fpeak 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 fpeak idle words ; no corrupt 
 converfation ever comes out of his mouth ; as is all 
 that is not good to the ufe of edifying, not fit to mi- 
 ni fier grace to the hearers. But whatsoever things are 
 pure^ whatfoevcr things arc lovely^ whatfoever things 
 
 are 
 
( 12 ) 
 
 are juflly of good report, he thinks, fpeaks and acts,. 
 adorning the gofpd of God our Saviour in all things." 
 Theie are the very words, wherein I largely 
 declared, for the fir ft time, my fentiments of 
 Chriftian Perfection. And is it not eafy to fee, 
 1 . That this is the very point, at which I aimed all 
 along from the year 1725? And more deter- 
 minate^ from the year 1730, when I began to 
 be, homo unius libri, a man of one book, regarding 
 none (comparatively) but the Bible ? Is it not eafy 
 to fee, 2. That this is the very fame doctrine,* 
 which I believe and teach at this day ; not 
 adding one point, either to that inward or out- 
 ward holinefs, which I maintained eight and 
 thirty years ago? And it is the fame, which, by 
 the grace of God, I have continued to teach from 
 that time till now : as will appear to every im- 
 partial perfon, from the extracts fubjoined below. 
 11. 1 do not know, that any writer has made 
 any objection againfl that tract to this day. And 
 for fometime, 1 did not find much oppofition upon, 
 the head, at leaf!:, not from ferious perfons. But 
 after a time, a cry arofe, and (what a little fur- 
 prifed me) among religious mtn, who affirmed, 
 not that I ftated Perfection wrong, but that « there 
 is no Perfection on earth ;" nay, and fell vehe- 
 mently on my Brother and me, for affirming the 
 contrary. We fcarce expe£ted fo rough an attack, 
 from thefe : cfpecially, as we were clear on Jus- 
 tification by Faith, and careful to afcribe the 
 whole of falvation to the mere grace of God. But 
 what moft furprifed us was, that we are faid to 
 " dishonour Chrift," by aliening that he faveth to 
 the uttermfi; by maintaining he will reign in our 
 hearts alone, and fubdue all things to himlelf ! 
 
 12. I think it was in the latter end of the year 
 1740, that I had a converfation with Dr. Gibfon, 
 then Bifhop of London, at Whitehall. He afked me 
 what I meant by Perfection. I told him without 
 any difguife or referve. When I ceafed (peaking 
 he faid, « Mr. Wefley, if this be all you mean, 
 publifh it to all the world. If any one then can 
 
 confute 
 
( >3 ) 
 confute what you fay. he may have free leave." 
 '• I anfwered, " My Lord, 1 will," and accord- 
 ingly wrote and publifhed the fcrmon on Chrif- 
 tian Perfection. 
 
 In this I endeavoured to fhew, < : t. In what 
 fenfe Chriftians are not. 2. In what fenfe they are 
 pcrf'cl. 
 
 I. In what fenfe they are not. They arc not 
 perfect in knowledge. They are not free from ig- 
 norance, no, nor from miflake. We are no move 
 to expert any living man to be infallible, than to he 
 omnifcient. They are not fiee from infirmities, 
 fuch as weaknefs or fiownefs of unde; (landing, ir- 
 regular quick nefs or heavinefs of imagination. 
 Such in another kind are, impropriety of lan- 
 guage, ungraceful nets of pronounciation; to which 
 one might add a thoufand namelcfs dcfc&s, either 
 in converfarion or behaviour. From fuch infir- 
 mities as fhefe.none are perfectly freed, till their 
 fpirits return to God. Neither can we expeel till 
 then, to be wholly freed from temptation : for {' e 
 Jervant is not above his rhafter. But neither in th's 
 fenfe is there any abfolute perfection on earth. There 
 is no perfection of degrees, none which does not 
 admit of a continual mcreafe. 
 
 II. In what fenfe then are they perfect? Ob- 
 ferve, we are not now fpeaking of babes in Chrifl;, 
 but adult Chriftians. But even babes in Chrifi, 
 are fo far perfect as not to commit fn. This St. 
 John affirms exprefsly ; and it cannot be difproved 
 by the examples of the Old Teftament. For 
 what if the holielt of the ancient Jews, did 
 fometimes commit fin? We cannot infer from 
 hence, that " all Chriftians do and mud commit 
 fin as long as they live." 
 
 But does not the fcripture fay, Ajufi man (inncfh 
 feven tHn€s a day? It does not. Indeed it fays, 
 Ajufi man fxlleth f even times. But this is quite ano- 
 ther thing. For, fir ft, the words, a day, are not 
 in the text. Secondly, here is no mention of 
 B falling 
 
( >4 ) 
 
 Jailing into fin at all. What is here mentioned, is, 
 falling into temporal affliclion. 
 
 " But elfewhere Solomon fay?, There, is no man 
 that finneth net." Doubtlefs thus it was in the 
 days of Solomon ; yea, - ; and from Solomon to Chrift 
 there was then no man that finned not." But 
 whatever was the cafe of thofe under the law, we 
 may fafely affirm with St. John, that fmce the gof- 
 pel was given, he that is born of God finneth not. 
 
 The privileges of Chriflians are in nowife to be 
 meafured, by what the Old Teftament records con- 
 cerning thofe who were under the Jewifh dilpen- 
 fation ; feeing the fullnefs of time is now come; the 
 Holy Ghoft is now given; the great falvation of 
 God is now brought to men by the revelation of Jtfus 
 Chrifl. The kingdom of heaven is now fet up on 
 earth, concerning which the fpirit of God declared 
 of old time, (lo far is David from being the pat- 
 tern or ftandard of Chrillian Perfection) He that 
 as feeble among them at that day fhall be as David, 
 and the houfe of David fhall be as the angel of the 
 Lord before them, Zech. xii. 8. 
 
 <s But the Apofties themfelves committed fin. 
 Peter by diffem.bling, Paul by his jliarp contention 
 with Barnabas.'" Suppofc they did, will you ar- 
 gue thus : " If two of the Apollles once committed 
 fin, then all other Chriflians in all ages, do and muft 
 commit fin as long as they live ? , Nay, God forbid 
 we fhould thus fpeak. No necefiity of fin was 
 laid upon them : the grace of God was furely fuf- 
 ficient for them. And it is fuflicient for us at this 
 day. 
 
 But St. James fays, In many things we offend all" 
 True: but who are the perfons here fpoken of? 
 Why thofe many mafers or teachers whom God 
 had not fent : not the Apoflle himfelf nor any real 
 Chrillian. That in the word we (ufed by a figure 
 of fpeecb, common in all other, as well as the in- 
 fpired writings) the Apoflle could not poflibly in- 
 clude himfelf, or any other true believer, appears, 
 fjirft from the ninth verfe, Therewith blefs we God, 
 
 and 
 
f '5 ) 
 and therewith curfe we men. Surely not xve Apoftles f 
 Not we believers ! Secondly, from the words pre- 
 ceding the text: My brethren, be not many majlers 
 or teachers, knowing that we jhall receive the greater 
 condemnation. Form many things we of end all. We! 
 Who? Nor the apdtlles nor true believers, hut 
 they who were to receive the greater condemnation, 
 becaufe of thofe many offences. Nay. thirdly, the 
 verfe itfelf prove?, that we offend all cannot be 
 fpoken either of all men, or of all Chriitians. For 
 in it immediately follows the mention of a man 
 who offends not, as the we fifft mentioned did : 
 from whom therefore he is profeffedly cofrtradif- 
 tinguifhed, and pronounced a per fed man. 
 
 4i But St. jo/m himfelf fays, If we fay that we 
 have no fin, we deceive ourfelves. And if we fay we 
 have not finned, we make him a liar, and his word is 
 not in us." 
 
 I anfwer, 1. The tenth verfe fixes the fenfe of 
 the eighth : If we fay we have no fin in the former, 
 being explained by, If we fay we have not finned, in 
 the latter verfe. 2. The point under confederation 
 is not, whether we have or have not finned here" 
 tofore : and neither of thefe verfes aderts, that we 
 do fin, or commit fin now. 3. The ninth verfe ex- 
 plains both the eighth and tenth, If we confefs our 
 fins, he is faithful and jufl, to forgive us our fin s % and 
 to cleanfe us from all unrighteoufiefs. As if he had 
 faid, I have before affirmed, The blood of Chrift 
 cleanfeth from all fin. And no man can fay, I need 
 it not; I have no (in to be cleanfed from. If we 
 fay, we have no fin, that we have not finned, we de- 
 ceive ourfelves. and make God a liar. But if we 
 confefs our fins, he is faithful and jufl, not only to 
 forgive us our fins, but alfo to clean fe us from all un- 
 righteoufnefff that we may go and fin no more. In 
 conformity therefore both to the doctrine of St. 
 \ and the whole tenor of the New Tene- 
 ment, we fix this conclufion, A Chiiftian is fo far 
 perfect, as not to commit fin. 
 
 B a This 
 
( 16 ) 
 
 This is the glorious privilege of every Chrif- 
 tian.yea, though he be but a babe in Chrift. But it 
 is only of grown Chriftians it can be affirmed, 
 they are in luch a fenfe perfect, as, iecondly »o be 
 freed from evil thoughts and evil tempers. Firft, 
 from evil or finful thoughts. Indeed whence 
 fhould they fpring ? Out of the heart of man, if at 
 al!, proceeds evil thoughts. If therefore the heart 
 be no longer evil, then evil thoughts no longer 
 proceed out of it. For a good tree cannot bring 
 forth evil fruit. 
 
 And as they are freed from evil thoughts, fo 
 likewife from evil tempers. Every one of thefe 
 can fay with St. Paul, I am crucified with Chnfl : 
 ntvirihcLfs I live; yet not I, but thrift liveth in me: 
 words that manifcftiy defciibe a deliverance from 
 inward, as well as from outward'fin. This is ex- 
 prefied both negatively, I live not, my evil nature, 
 the body of hn is dcftroyed ; and pofitively, Chrifi 
 liveth in me, and therefore all that is holy, and jult, 
 and good. Indeed both thefe, Chrifi liveth in me. 
 and, / live not, are infeparably connected. For 
 what communion hath light with darknefs, or 
 ChriR with Belial ? 
 
 He therefore, who liveth in thefe Chriftians, 
 hath purified their hears by faith; infomuch that 
 every one, that has Chrifi in him, the hope of glory, 
 funfeth hiviflf even as he is pure. He is purified 
 from pride i for Chrifi was lowly in heart. Fie is 
 pure from defire and felf-will; for Chrift def:red 
 only to do the will of his Father. And he is pure 
 from anger, in the common fenfe of the word; 
 for Chrift was meek and gentle. I fay, in the 
 common fenfe of the word : for he is angry at fin, 
 while he is grieved for the (inner. He feels a dif- 
 placency at every offence againft God, but only 
 tender companion to the offender. 
 
 Tht|S doth Jefus fave his people from their fin?, 
 not only horn outward lins, but from the tins of 
 their hearts; yi True, fay fome, but not till cieath, 
 not m this world." Nay. St. John fays, Herein 
 
 is 
 
( *7 ) 
 
 is cur love made perfefl, that we may have botdnejs in 
 
 day of judgment, becaufe as he was, Jo are we in 
 this zvjrid. The ere. beyond all contra- 
 
 diflion, (peaks of himfelf and other living Chrif- 
 tians, of whom he Qatly affirms, that not only at 
 or after death, but :.-. . - ■ :', they are as their 
 
 "Exactly agreeable to this are his words in the 
 fir ft chapter: God is light, and in him is no darh- 
 nefs at all. If we walk in the light, as he is in the 
 .-. ue bavi hip one with another, and the 
 
 : of J ejus Chnfl his Son deanjcih us from ai£Jtn m 
 And agam : If we ccnfejs our fins, he is faithful and 
 jujt to forgive us our fins, and to cleanje us from all 
 unrigkteoufnefs. Now it is evident, the apoftle 
 here fpeaks of a deliverance wrought in this 
 world. For lie fai:h not, The blood of Chriifc 
 it the hour of death* or in the day of 
 judgment) but it cleanfeth at the time prefent, us 
 tg Chriltuns fnm all Jin, And it is equally 
 eviderH", that if any hn remain, we are not cleanfed 
 from all fin. If any unrighteoufnefs remain in the 
 fo j!, it is not cleanfed from ali unrighteoufnefs. 
 her let any fay, that this relates tojuftifrcation 
 only, or the clean fing us from the guilt of fin: 
 fir It, becaufe this is confounding together what 
 the apoftle clearly diftinguifhes, who mentions 
 fifft, to j :i, and then, to cleanfe us 
 
 from all unrighteoufnefs: fecondly, becaufe this is 
 averting juftiheation bv works in the (Iron ge ft fenfe 
 poflible : it is making all inward, as well as all 
 outward . neceffarily previous to juftifi- 
 
 n. For if the chanting here fpoken of is no 
 < i from the guilt of fin, 
 
 then we . :!:-.tnied from guiir, that is, not 
 
 juft'fied. u'-ic-is on condition of walking in the 
 as he is in the 1 I . en. that 
 
 n this world from all (in, 
 from ail / are now in 
 
 ■ ot to commit fin, and to be 
 
 fjeei Fiona e vil tempers. 
 
 B 3 It 
 
( '8 ) 
 
 It could not be, but that a difcourfe of this kind, 
 which directly contradicted the favourite opinion 
 of many, who were eflxemed by others, and pof- 
 fibly efteemed themfelves fome of the belt of 
 Chiiftians, (whereas if thefe things were lb, they 
 were not Chriflians at all) fhould give no fmall 
 offence. Many anfwers or animadverfions there- 
 iore were expected : but I was agreeably dilap- 
 pointed. I do not know that any appeared: fo I 
 went quietly on my way.. 
 
 13. Not long after, I think in the fpring, 1741, 
 we publifhed a fecond volume of hymns. As the 
 doctrine was flill much mifunderftood, and con- 
 fequently mifreprefented, I judged it needful to 
 explain yet faither upon the head, which was done 
 in the preface to it as follows: 
 
 " This great gift of God, the falvation of our 
 fouls is no other, than the image of God frefh 
 Jlamped on our hearts. It is a renewal in thefpirit 
 cf our minds, after the likenefs of him that created, 
 them. God hath now laid the axe unto the root of 
 the tree, purifying their hearts hy faith, and ' ; clean- 
 ing all tiie thoughts of their hearts by the infpi- 
 ration of his holy fpirit." Having this hope, that 
 they fliall fee God as he is, they purify themftlvet 
 even as he is pure, and are holy, as he that hath called 
 them is holy, in all manner of converfation. Not that 
 they have already attained all that they fliall attain, 
 either are already (in this fenfe; perfett. But they 
 daily go on fromflrength to flrength j beholding now, 
 as in a glafs, the glory of the Lord, they are changed 
 into the fame image, from glory to glory, by thefpirit 
 of the Lord. « 
 
 " And where thefpirit cf the Lord is, there is li- 
 berty, fuch liberty, from the law of fin and deaths 
 as the children of this world will not believe, though 
 a man declare it unto them. The Son hath made them 
 free who are ihus born of God, from that great root of 
 fin and bitternefs, Pride. They feel that all their 
 fujfuiency is of God, that it is he alone who is in all 
 
 their 
 
( i9 ) 
 
 their thoughts, and worketh in them both to will and 
 to do of his good plea/are. They feel, thaUi is not they 
 that /peak, but the fpirit of their Father who Jpeaketk 
 ill them, and that vvhatfoever is done by their 
 hands, the lather who is in them, he doth the works* 
 So that God is to them all in all, and they are no- 
 thing in his fight. They are freed from felf-will, 
 as defiring nothing but the holy, and perleft will 
 of God: not fupplies in want, not eale * in pain, 
 nor life, or death or any creature, but continually 
 crying in their inmoft ioul, " Father, thy will be 
 done." They are freed from evil thoughts, fo that 
 they cannot enter into them, no, not for a mo- 
 ment. Aforetime, when an evil thought came 
 in, they looked up, and it vanifhed away. But 
 now it does not come in, there being no room for 
 this, in a foul which is full of God. They are 
 free from wanderings in prayer. Whenfoever they 
 pour out their hearts in a more immediate manner 
 before God, they have 5 no thought of any thing 
 palt, or ablent, or to come, but of God alone. In 
 times pad, they had wandering thoughts darted in, 
 which yet fled away like fmoke : but now that 
 fmoke does not rife at all. They have no fear or 
 doubt, either as to their (late in general, or as to 
 any f particular a£tion. The undion from the Holy 
 One teachelh J them every hour, what they fhail 
 do, and what they (hall fpeak. Nor therefore 
 have they ^ any need to reafon concerning it. They 
 are in onefenfe freed from temptations : for though 
 numberlefs temptations fly about them, yet they 
 || trouble them not. At all times their fouls are 
 
 * This is too ftrong. Our Lord himfelf defired eafe in pain. 
 He afkd for it, only with refignation : Not as J zvil/, I do fire, 
 but as thou ui/t. 
 
 fl This is far too ftrong. See that fermon on Wander ir>g 
 Thoughts. 
 
 + Fieqjently this is the cafe ; but only for a time. 
 
 % Fo! a time it may he fo : hut not always 
 
 <j Some times they have no need : at other times they have. 
 
 !| Sometimes they do not : at other times they do, and that 
 2*ievoufly, 
 
 even 
 
( SO ) 
 
 even and calm, their hearts are fled fa ft and urr* 
 moveable. Their peace, flowing as a river, paf- 
 feih all under/landing, and they rejoice with joy un- 
 Jpeakattc and full of glory. For * they are fealed by 
 the [pint unto the day of redemption, having the 
 witnelsin theraifelves, that there is laid up fur them 
 a croun of rrgfUtoufoefsj which the Lord will give 
 them in that day. 
 
 " Not that every one is a child of the devil, till 
 he is thus renewed in love. On the contrary, 
 whoever has " a lure confidence in Gcd, that 
 through the merits of Chrift, his fins are forgiven," 
 he is a chiid of God, and if he abide in him, an 
 heir of all the promifes. Neither ought he in any 
 wife to cajt away his confidence, or to deny the faith 
 he has received, becaule it is weak, or becaufe it 
 is tried with fire, fo that his foul is in heavinefs 
 through manifold temptations. 
 
 '< .Neither dare wearfirm, as fome have done, that 
 all this falvation is given at once. There is indeed 
 an infiantaneous (as well as gradual] work of God 
 in his children : and there wants not, we know, 
 a cloud of witneffes, who have received, in one 
 momen', either a clear fenfe of the forgivenefs of 
 their fins, or the abiding witnefs of the Holv Spi- 
 rit. But we do not know a fmgie inftance, in any 
 place, of a perfon's receiving, in one and the fame 
 moment, remiflion of fins, the abiding witnefs of 
 the fpirit, and a new, a clean heart. 
 
 " Indeed, how God may work, we cannot fell : 
 but the general manner, wherein he does work, is 
 this: thofe, who once trufled in themfelves, that 
 thev were righteous, that they were rich, and in- 
 creased in gdodS) and had need of n ■:' ' i i ;. are, by the 
 Snnitoi" God appiyrng his word, convinced; th'at 
 th 'v are poor and naked. All rue things that they 
 have dune, are brought to th< ice, and 
 
 fet in an ay before them, lo that they lee the wra h 
 
 of 
 
 * 'Sot all whoare Caved from fin: many of them ha- - 
 attained it yet. 
 
( at ) 
 
 of God hanging over their heads, and feel that 
 they deferve the damnation of hell. In their 
 trouble they cry unto the Lord, and he (hews them, 
 that he hath taken away their fins, and opens the 
 kingdom of heaven in their hearts, righteoufnefs 
 and peace, and joy in the Holy Ghqft. Sorrow and 
 pain are fled away, and fin has no more dominion 
 over them. Knowing they are juflifed freely through 
 faith in his blood, they have peace with God through 
 Jefus Chrijl ; they rejoice in hope of the glory of 
 God, and the love of God is focd abroad in their hearts, 
 " In this peace they remain for days, or weeks, 
 or months, and commonly fuppofe, they fhall not 
 know war any more ; till fome of their old ene- 
 mies, their bofom fins, or the fin which did molt 
 tafily befet them, (perhaps anger or defire) affault 
 them again, and thrult fore at them that they may 
 fall. Then arifes fear, that they {hall not endure 
 to the end, and often doubt, whether God has not 
 forgotten them, or whether they did not deceive 
 themfelves, in thinking their fins were forgiven. 
 Under thefe clouds, efpecially if they reafon with 
 the devil, they go mourning all the day long. But 
 it is feldom long before their Lord anfwers for him- 
 felf, fending them the Holy Ghoft to comfort them, 
 to bear witnefs continually with their fpirits, that 
 they are the children of God. Then they are in- 
 deed meek and gentle and teachable, even as a 
 little child. And now * firft do they fee the 
 ground of their heart, which God before would 
 not difclofe unto them, left the foul fhould fail be- 
 fore him, and the fpirit which he had made. Now 
 they fee all the hidden abominations there, the 
 depths of pride, felf-will and hell; yet having the 
 witnefs in themfelves, " Thou art an heir of God, 
 a joint heir with Chrift, even in the midft of this 
 fiery trial ;" which continually heightens both the 
 
 ftrong 
 
 * Is it not aftonifhin'T, that while this book is extant, which 
 was publiflied four and twenty years ago, any one fhould face 
 mc down, That this is a new do&iine. and what 1 never taught 
 before. 
 
f M.J 
 
 ftrong fenfe they then have, of their ina! ility to 
 help themfelves, and the inexpreflible hunger hey 
 feel after a full renewal in his image, in righ'touf- 
 nefs and true holincfs. Then God is mindful of the 
 defiie of them that fear him, and gives tin 
 fiugle eye, and a pure heart ; he [tamps upon I 
 his own image and fuperfcription : he crea*ein 
 them anew in Chrift Jefus : he comzth unto theni 
 with his Son and blelfed Spirit, and fixing his 
 abode in their fouls, bringeth them into the re/1 
 which remaincth for the people of God." 
 
 Here I cannot but remark, g. That this is the 
 ftrongcfl account we ever gave of Chriftian Per- 
 fect ion : indeed too flrcng in more than one par- 
 ticular, as is obferved in the notes annexed : 2. 
 That there is nothing which we have fince ad- 
 vanced upon the fubjeel:. either in verfe or profe, 
 which is not either ciirecily or indirecliy contained 
 in this preface. So that whether our prefent doc- 
 trine be right or wrong, it is however the fame 
 which we taught from the beginning. 
 
 14. I need not give additional proofs of this, by 
 multiplying quotations from the volume itfelf. It 
 may iuffice, to cite part of one hymn only, the lad 
 m that volume. 
 
 Lord, I believe a reft remains 
 
 To all thy people known, 
 A reft, where pure enjoyment reigns, 
 
 And thou an lev d alone: 
 
 A reft, where all our foul's dejire 
 
 Is fixt on things above: 
 Where doubt and pain, and fear expire, 
 
 Caft out by perfect love. 
 From every evil mvtion free 1 
 
 (The Son hath made us free) 
 On ali the powers of hell we tread 
 
 In glorious liberty. 
 
 Safe in the way of life, above 
 Death, earth and htil we rife : 
 
 We 
 
( =3 ) 
 
 We find, when per faded in love, 
 Our long-fought Paradife. 
 
 O that I now the reft may know, 
 
 Believe and enter in ! 
 Nozo, Saviour^czw, the power beflow, 
 
 And let me ceiie from fin ! 
 
 Remove this hardnels from my heart, 
 This unbelief remove : 
 
 To me the reft of faith impart, 
 The fabbath of thy love. 
 
 Come, O my Saviour, come away! 
 
 Into my foul cefcend! 
 No longer from thy creature flay, 
 
 My author and my end. 
 
 The biifs thou haft for me prepar'd 
 
 No longer be delay'd : 
 Come, my exceeding great reward, 
 
 For whom I fir ft was made. 
 Come Father, Son, and Holy Ghoft, 
 
 And feal me thine abode! 
 Let all I am in thee be loft : 
 
 Let all be loft in God! 
 
 Can any thing be more clear, than i. That here 
 alfo is as full and high a j "ah at ion as we have ever 
 fnoken of ? 2. That this is fpoken of as receive- 
 able by mere faith, and as hindered only by un- 
 belief? 3. That this faith, and confequently the 
 fa 1 vat ion which it bring?, is fpoken of as given in 
 an inflant ? 4. That it is fuppofed that inftant 
 may be now : that we need not Itay another mo- 
 ment: that now, the very now, is the accepted time f 
 Nam is the day of this fuiljaluation ! And, laftly, 
 that, if any lpeak otherwise, he is the perfon that 
 brings new docb ine among us ? 
 
 15. About a year after, namely in the year 1742, 
 we publifhed another volume of hymns. The 
 difpute being now at the height, we fpoke upon 
 the head more largely than ever before. Accord- 
 ingly 
 
( =4 ) 
 
 ingly abundance of the hymns in this volume 
 treat exprefsly on this fubjett. And To docs the 
 preface, which as it is fhort, it may not be amifs 
 to infert intire. 
 
 " 1. Perhaps the general prejudice againft Chrif- 
 tian Perfection, may chiefly arife from a mifappre- 
 hen«fion of the nature of ir. We willingly allow, 
 and continually declare, there is nofuch perfeclion 
 in this life, as implies either a difpenfaticn from 
 doing good, and attending all the ordinances of 
 God, or a freedom from ignorance, miftake, temp- 
 tation, and a thoufand infirmities neceflarily con- 
 nected with flefh and blood. 
 
 " 2. Fir ft, we not only allow, but earneftly con- 
 tend, that there is no Perfection in this life, which 
 implies any difpenfation from attending all ihe or- 
 dinances of God, or from doing gccd unto- all men 
 while we have time, though especially unto the hcu field 
 of faith. We believe, that not only the babes in 
 Chrift, who have newly found redemption in his 
 blood, but thole alio who aie grown up into perfect 
 men, are indifpenfibly obliged, as often as they 
 have opportunity, to eat bread and drink uine in 
 remembrance of Him, and to fearch the faiptttres : by 
 fa/lmgy as well, as temperance, to keep their bodies 
 under, and bring them intofubjeclion : and above all, 
 to pour out their fouls in prayer, both fecietly and 
 in the great congregation. 
 
 li j. We fecondly believe, that there is nofuch 
 perfection in this life, as implies an entire deliver- 
 ance, either from ignorance, or mid-ike, in tilings 
 not eflential to falvation, or from manifold temp- 
 tations, or from numberlefs infirmities, Wherewith 
 the corruptible bodv more or lefs jbreifesdown the 
 foul. We cannot find any ground in fcripture to 
 fuppofe, that any inhabitant of a houfe of clay, 
 is wholly exempt, either from bodily infiimities, 
 or from ignorance of many things ; or to imagine 
 any is incapable cf miiiakc, or falling into divers 
 temptations, 
 
 4. « But 
 
( *5 ) 
 
 * ; 4. But whom then do you mean by one that 
 is perfect ? We mean one in whom is the mind zvhick 
 was in Chrifc, and whofo waiketh as Chnft aljo 
 walked : a man that hath clean hands and a pure 
 hearty or that is cleanfed from all jilthinefs of flefi 
 andfpirit : one in whom is no occafion of fumbling, 
 and who accordingly does not commit fin. To de- 
 clare this a little more particularly: we under- 
 ftand by that fcriptural expreflion, a perfect man, 
 one in whom God hath fulfilled his fahhfui word, 
 From all your fdt hinefs and from all your idols will £ 
 cleanfe you : I will alfo fave you from all your un* 
 cleannejfes. We understand hereby, one whom 
 God hath finclficd throughout, in body, foul % 
 andfpirit: one who waiketh in the tight as he is in 
 the light, in whom is no darknefs at all j the blood of 
 Jefus Chrift hisfon, having cleanfed him from, all fin, 
 
 " 5. This man can now teilify to all mankind, / 
 am crucified with Chrift i neverthelefs I live : yet vol 
 I, but Chrift livcth in me. He is, holy as Goo who 
 called him is holy* both in heart and in all manner 
 tof converfation. He loveth the Lord his God with alt 
 his heart, and ferveth him with all his ftrtngth. He 
 loveth his neighbour, every man, as himflfj yea, 
 as Chrift loveth us; thern in particular, that de/pile- 
 fully ufe him and perfecute him, becaufe they know not 
 -the Son, neither the Father. Indeed his foul is all 
 love, filled with bowels of mercies, kindnefs, meek- 
 nefs, gentlcnefs, longfufftring. And his lifeagreeth 
 thereto, full of the work of faith, the patience of 
 hope, the labour of love. And tohatfotvtr he doth 
 either in word or deed, he doth it all in the naine, in 
 the love and power of the Lord Jefus. In a word, 
 he doth the will, of God on earthy as it is done in 
 heaven. 
 
 " 6. This it is to be a perfect man, to be fane* 
 tified throughout : even " to have a heart fo all- 
 flaming with the love of God, (to ufe Archbifhop 
 Ufiers words) as continually to offer up every 
 thought, word and work, as a fpiiitudl facrifice, 
 acceptable to God through Chrift/' In every 
 C thought 
 
( »« ) 
 
 thought of our hearts, in every word of our tongue*, 
 in every work of our hands, to jlitw forth his pmife % 
 who hath called us out of darknefs into his marvel- 
 lous light. O that we, and all who feek the Lord 
 Jefus in hncerity, may thus be made p erf eel in one f 
 
 This is the doclrine which we preached from 
 the beginning, and which we preach this day. In- 
 deed by 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 
 childrenof Godon theother, we faw farther intothe 
 nature and properties of Chriftian Perfection. But 
 ftill there is no -contiariety at all, between our firft 
 and our laft fentiments. Our firft conception of 
 it was, It is to have the mind which was in ChrifL, 
 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 de- 
 voted to God ; all devoted in heart and life And 
 we have the fame conception of it now, without 
 cither addition or dimunition. 
 
 16. The hymns concerning it in this volume 
 are too numerous to tranferibe. I fhall only cite 
 a part of three. 
 
 P. 80, Saviour, from fin I wait to prove 
 
 That Jelus is thy healing name: 
 To lofe, when perfo&ed in love, 
 
 Whate'er 1 have, or can, Oram: 
 I ftay me on thy faithful word, 
 The fervant fhall be as his Lord. 
 Anfvver that gracious end in me 
 
 For which thy precious lite was giv'n ; 
 Redeem from all iniquity, 
 
 Reft ore and make me meet for heaven : 
 Unlefs thou purge my txxtry Jlain, 
 Thy fuffering and my faith is vain. 
 Didft thou not die, that I might live, 
 
 No longer to myfelf but thee ? 
 Might body, foul, and fpirit give 
 
 To him who gave himlelf for me ? 
 
 Corns 
 
( *7 ) 
 
 Come then mv mafler and mv God, 
 Take the dear puichafe or thy blood, 
 Thv own peculiar fervant ciaim, 
 
 For thy own truth and mercy's fake ; 
 Hallow in me thv glorious name : 
 
 Mc For thine own this moment take l 
 And change and throughly purify, 
 Thine only may 1 live ana die. 
 
 P, 258. Chofe from the world if now I {land,. 
 
 AdorrTd with righ»eouinefs divine ~ r 
 If brought into the promis'd land 
 
 I juitiy call the Saviour mine : 
 The fantiifying fpirit pour 
 
 To quench my third and wafh me clean, 
 Now, Saviour, let the gracious fhower, 
 
 Defcend, and make me pure from fin. 
 
 Purge me from every f.vful blot 2 
 
 My idols all be call afide : 
 Cleanfe me from every evil thought, 
 
 From all the filth of felf and pride. 
 The hatred of the carnal mind 
 
 Out of my fleih at once remove: 
 Give me a tender heart, refign'd, 
 
 And pure, and full of faith and love,. 
 
 O that I now from fin releas'd, 
 
 Thy word might to the utmoft prove 1 
 Enter into thy promis'd reft! 
 
 The Canaan of thy perfetl love f 
 Now let me gain perfection's height! 
 
 Now let me into nothing fall ; 
 Be lefs than nothing in my fight, 
 
 And feel that Chriit is all in all. 
 
 P. *o,8. Lord, I believe, thy work of grace 
 Is perfect in the foul : 
 His heart is pure who fees thy face, 
 His fpirit is made whole, 
 
 C 2 From 
 
( 28 ) 
 
 From every fuknefs by thy word, 
 
 From every Joul difeafe, 
 Sav'd, and to perfect health reftor'dj 
 
 To per feci holwefs. 
 He walks in glorious liberty, 
 
 To fin entirely dead: 
 The Truth, the Son hath made him free ? . 
 
 And he is free indeed. 
 
 Throughout his foul thy glories fhine, 
 
 His foul is all renew d, 
 And deck'd in righfeoufnefs divine, 
 
 And cloath'd and jdVd with God. 
 
 This is the reft, the life, the peace^ 
 Which all thy people prove, 
 
 Love is the bond of perfeftnefV, 
 And all their foul is love. 
 
 joyful found of gofpel-grace ! 
 Chrift mall in me appear; 
 
 1 ev'n I fhall fee his face, 
 I fhall be holy here ! 
 
 He vifits now the houfe of clay, 
 lie fhakes his future home; — 
 
 O would'ft thou, Lord, on this glad day 
 Into thy temple come I 
 
 Come, O my God, thyfelf reveal,. 
 
 Fill all this mighty void ; 
 Thou only canft my fpirit fill : 
 
 Come, O my God, my God ! 
 
 Fulfil, fulfil my large defires, 
 
 Large as infinity ! 
 Give, give me all my foul requires, 
 
 All, all, that is in thee I 
 
 ty. On Monday, June 25, 1744, our fir ft con- 
 ference began, fix clergymen, and all our preach- 
 ers being prcfent. The next morning we. ferioufly 
 confidered the do£hine of San&ifitation or Per- 
 fection. The queftions afked concerning it, and the 
 Subftance of the anfwers given, were as follows. 
 
 g. Whati 
 
r *9 ) 
 
 g. What is it to htfanciifnd ? 
 
 A. To be renewed in the image of God, in rigK* 
 ttoufnefs and true holinefs* 
 
 0. What is implied in being a pirfeB Chrijtian ? 
 
 A. The loving God with all our heart, and mind, 
 and foul, Debt. vi. x. 
 
 0. Does this imply, that all inward Jin is taken 
 away ? 
 
 A. Undoubtedly : or how can we be faid to be 
 faved from our uncleanneft ? Ezek. 36. 
 
 Our fecond conference becan Aug. 1, 1745. The 
 next morning we fpcke of Sanctification as follows* 
 
 0. When does inward fanetification begin ? 
 
 A. In a moment a man is juflified. Yet fin re- 
 mains in him, yea, the feed cf fin, till he \sfanc- 
 ttfitd thr ughcut. From that time a believer gra- 
 dually dies to fin, and grows in grace. 
 
 0. Is this ordinarily given till a little before 
 death ? 
 
 A. It is not to thofe, who expect it no fooner. 
 
 0. But may we expect it fooner? 
 
 A. Why not ? For although we grant, 1. That 
 the generality of believers, whom we have hitherto- 
 known, were not fo fanctif.ed till near death : 2. 
 That few of thofe, to whom St. Paul wiote his 
 epiftles, were fo at that time : nor 3. He him- 
 felf ;it the time of writing his former epiftles : yet 
 all this does not prove, that we may not be fo 
 to-day. 
 
 0. In what manner fhoula we preach fan&ifi- 
 cation ? 
 
 A. Scarce at all to thofe. who are not preflrng 
 forward : to thofe, who are, always by way of 
 promife :. always drawing, rather than driving. 
 
 Our third conference began Tuefday, May 26, 
 1*746. 
 
 In this we carefully read over the minutes of 
 
 the two preceding conferences, toobferve whether 
 
 anv thing contained therein might be retrenched 
 
 or altered on more mature confideraticn. But we 
 
 C 3 did 
 
( 3° ) 
 
 did not fee caufe to alter in any refpect, what v/S 
 had agreed upon before. 
 
 Our fourth conference began on Tuefday, June 
 the 1 6th, ljtf. As feveral perfons were prefent, 
 who did not believe thedoclrine of perfection, we 
 agreed to examine it from the foundation. 
 
 In order to this, it was afked, 
 
 " Hcnv much is allowed by our brethren, who 
 differ from us, with regard to entire fanct-ification ?" 
 
 A, They grant, 1. That every one muft be en- 
 tirely fanctified in the article of death: 2. That 
 till then a believer daily grows in grace, comes 
 nearer and nearer to perfection : 3. That we ought 
 to be continually preffing after it, and to exhort 
 all others fo to do. 
 
 O. What do we allow them ? 
 
 A. We grant, i. That many of thofe who have 
 died in the faith, yea, the greater part of thofe we 
 have known, were not perfected in love, till a little 
 before their death : 2. That the termfanclified, is 
 continually applied by St. Paul, to all that were 
 juftified: 3. That by this term alone, he rarely, if 
 ever, means, ii Saved from all fin :" 4. That con- - 
 fequently it is not proper to ufe it in that fenfe, 
 without adding the word wholly, entirely, or the 
 like : 5. That the infpired writers almoft con- 
 tinually 1'peak of or to thofe who were juftified, but 
 very rarely ofor to thofe who were wholly fanftfied. %\ 
 6. That confequently it behoves us to fpeakalmolt 
 continually of the (late of j unification ; but more 
 rarely, " at lead || in full and explicit terms, con- 
 cerning entire fan&ification." 
 
 g. What then is the point where we divide ? 
 
 A. It is this: fhould we expecl: to be faved fromr 
 all fin before the article of death ? 
 
 0. Is 
 
 X That is, unto thofe alone, exclufive of others : but they 
 ; -o them, jointly with others* almoll continually. 
 : mc rarely I allow ; but yet in foinc places very frequently* 
 ftrongly, and explicitly. 
 
( 3* )• 
 
 0. Is there any clear fcriplure-promife of thiaj 
 That God will fave us from all 
 
 A. There is. Pfahi cxxx. 8, He Jkall redeem 
 
 Ifraetjrom all His fins. 
 
 This is more largely expreft in the prophefy of 
 Ezekiel ; Then will I Jprinkle clean zoaier upon you, 
 and ye Jkall be clean :from all your flthinefs and front- 
 all your idols will I cleanfe you — I will aljo fave yon- 
 from all your uncleannelfes, chap, xxxvi. ver. 25. 
 29. No promife can be more clear. And to this 
 the Apoftle plainly refers in that exhortation, Hav- 
 ing thefe promifes, let us cleanfe ourf elves from allfd- 
 tlunefs of flejh and fpir it, perfecting holinefs in the fear 
 cf God, 2 Cor. vii. 1. Equally clear and exprefs 
 is that ancient promife, The Lord thy God will cir~ 
 cumcife thy heart and the heart of thy feed, to love 
 the Lord thy God with all thy heart and with all thy 
 foul, Deut. xxx. 6. 
 
 0. But does any afertion anfwerab-le to this, OC- 
 cur in the New Teftament ? 
 
 A. There does, and that laid down in the plainefl 
 terms. So 1 John, iii. 8, For this pur p of e the Sort 
 of God was manifefed, that he might deft roy the works' 
 of the devil : the works of the devil, without any li- 
 mitation or reftriclion, but all fin is the work of 
 the devil. Parallel to which is the alfertion of 
 St. Paul, Eph. v. 25. 27, Chrift loved the church 
 and gave himfdf for it, — that he might pre fent it to 
 himflf a glorious church, not having [pot or wrinkle, 
 or anyfuch things but that it might be holy and with- 
 out blemifi. 
 
 And to the fame efTeftis his affertion in the eighth" 
 of the Romans, ver. 3, 4, God fent his Son— that 
 the righteoufnefs cf the taw might be fulfilled in us, 
 who zvalk not after the fiejh, but after thefpirit. 
 
 0. Does the New Teflament afford anv farther 
 ground for expecting to be faved from all fin ? 
 
 A. Undoubtedly it does, bat in t hole prayers and 
 commands, v\hich are equivalent to the- ltro: 
 aifertions. 
 
 (K What prayers do you mean ? 
 
 .1. Prayers forenttre fanctifi cation, whicn. were 
 there no fuch thing, would be mere mockery cf 
 
( 3? ) 
 
 God. Such in particular are, l. Deliver us from 
 evil. Now when this is done, when we are de- 
 livered from all evil, there can be no fin remain- 
 ing. 2. Neither pray I for theft alone, but for them 
 aljo who fnall beieve en me through their zvord : that 
 they all may be one. as thou, rather, art in vie and I 
 in thee, that (hey alfo may be one in us r I in them, and 
 thou in me. that they may be made perfect in one, John 
 xvii. ver. 20, 21. 23. 3. / bow my knees unto the 
 God and Father of our Lord Jejus Chrifl — that he 
 would grant you — that ye being rooted and grounded 
 in love, may be aide to comprehend with all faints ', what 
 is the breadth, and 'length, and depth, and hriqht, 
 and to know the love of Chrifl which pajfeth know- 
 ledge. That ye may be filed with all the fulnefs of 
 God, Eph. iii. 14, &c. 4. The very God of peace 
 fantlify you wholly. And I pray God, your w hole f pi- 
 nt, foul and body, may be preferved blamelefs unto the 
 coming of our Lord jefus Chrift, 1 The If. v. 23. 
 
 Q. What command is there to the fame efTecl:. 
 
 A. 1. Be ye. perfetl, as your Father who is in hen- 
 ven is pf.rfetl, Matt. v. 48. 2. Thou fa alt love the Lord 
 thy God with all thy heart, and with all thy foul, and 
 with all thy mind, Matt. xxii. 37. But if the love 
 €>f God fill all the hearty there can be no fm there.. 
 
 0. But how does it appear, that this is to be dona 
 before the article of death ? 
 
 A. 1. From the very nature of a command, which 
 is not give*, to the dead but to the living. There- 
 fore thou fhalt love God with all thv heart, can- 
 not mean, Xhou fhalt do this when thou die ft, but 
 while thou liveft* 
 
 2. From exp;efs texts of fcripturc. 1. " The 
 grace of God that bringeth falvation hath ap- 
 peared to all men; teaching us, that having re- 
 nounced ungodly and worldly kids, wc fbould live 
 foberly, righteoufly, ar.d godly in this prefent 
 world: looking for the glorious appearing of our 
 1 ord Jelus Chrift, who gave himlcll for us, that 
 1 e mi;>ht redeem us from ail iniquity, and purify 
 1 nto himfelf a peculiar people, zealous of good 
 
 works, 
 
( 33 ) 
 works, Tit. ii. u — 14. 2. He hath raifed up an 
 horn of falvation for us — to perform the mercy 
 promifed to our fathers; the oath which he fware 
 to our father Abraham, that he would grant unto 
 us, that we being delivered out of the hands of 
 our enemies, fhould ferve him without fear, in 
 holinefs and righteoufnefs before him, all the days 
 of our life, Luke i. ver. 62. &c." 
 
 0. Is there any example in fcripture of perfons 
 who have attained to this? 
 
 A, Yes, St. John, and all thofe'of whom he fays, 
 " Herein is our love made perfect, that we may 
 have boldnefs in the day of judgment, becaufe as 
 he is, fo are we in this world, 1 John iv. 17." 
 
 0. Can you fhew one fuch example now ? Where 
 is he that is thus perfect ? 
 
 A. To fome that make this enquiry one might 
 anfwer, If I knew one here, I would not tzUyou: 
 for you do not enquire out of love. You are like 
 Herod. You only feek the young child to flay it. 
 
 But more direftly we anfwer. There are many 
 rcafons, why there fhould be few, if any, indif- 
 putabU examples. What inconveniencies would 
 this bring on the perfon himfelf, fet as a mark for 
 all to moot at? And how unprofitable would it 
 be to gainfayers? " For if they hear not Mofes 
 and the Prophets, Chrifl and his Apoftles, neither 
 would they be perfuaded though one rofe from the 
 dead. 
 
 0. Are we not apt to have a fecret diftafte to 
 any who fay they are faved from all fin ? 
 
 A. 'Tis very pofTible we may, and that upon fe- 
 veral grounds : partly from a concern for the good 
 of fouls, who may be hurt, if thefe are not what 
 they profefs : partly from a kind of implicit envy 
 at thofe who fpeak of higher attainments than our 
 own ; and partly from our natural flownefs and un- 
 readinefs of heart, to believe the works of God. 
 
 0* Why may we not continue in the joy of 
 Uith, till we are flerfcftcd in love? 
 
 A. Why 
 
( 34 ) 
 
 A. Why indeed ? Since holy grief does not 
 quench this jov : fince even while we are under 
 the crofs, while we deeply partake of the fuffer- 
 ings of Chnft, we may rejoice with joy unfpeak- 
 able. 
 
 From thefe extracts it undeniably appears, not 
 only what was mine and my Brothet's judgment, 
 but what was the judgment of all the Preachers in 
 connexion with us, in the years 44, 45, 46, and 
 47. Nor do I remember, that in any of thefe (cn- 
 ferences we had one diffenting voice : bur what- 
 ever doubts any one had when we met, they were 
 all removed before we parted. 
 
 18. In the year 1749, my Brother printed two 
 volumes of " Hymns and Sacred Poems." As I 
 did not fee thefe before they were publifhed. there 
 were fome things in them which ldid not approve 
 of. But I quite approved of the main of the 
 hymns on this head; a few verfes of which are 
 fubjoined. 
 
 Come, Lord, be manifefted here, 
 And all the devil's works deftroy ! 
 
 Now, without fin, in me appear, 
 And. fill with everlafling joy : 
 
 Thy beatific face difplay : 
 
 Thyprefence is the perfect day. Vol. I. p. 203 
 
 Swift to my refcue come, 
 Thy own this moment feize ! 
 Gather mv wandering fpirit home, 
 And keep in perfect peace. 
 
 Suffer 'd no more to rove 
 
 O'er all the earth abroad, 
 
 Arrefl the prifoner of thy love, 
 
 And fhwt me up in God ! p. 247. 
 
 Thy pris'ners releafe, vouchiafe us thy pence : 
 And ourforrows and fins in a moment fhall ceafe. 
 Tii at moment he no . 1 Oui petition allow, 
 Our prefeni Redeemer and Comforter thou! Vol. II. 
 
 {p. .24. 
 
 From 
 
( 35 ) 
 From this inbred fin deliver : 
 £,et the yoke Now be broke : 
 Make me thine lor ever. 
 
 Partner of thy perfect nature, 
 Let me be Now in thee 
 
 A new finlefs creature. 
 Turn me, Lord, and turn me now. 
 To thy yoke my fpirit bow : 
 Grant me now the peatl to End 
 Of a meek and quiet mind. 
 Cairn, O calm my troubled bread; 
 Let me gain that fecond ted : 
 From my wotks for ever ceafe, 
 Perfected in holinefs. p. 162, 
 
 Come in this accepted kcur, 
 
 Bring thy heavenly kingdom in ! 
 
 Fill us with thy glorious power 
 
 Rooting out the feeds of fin. p. 168; 
 
 Come thou dear Lamb, for timers flain, 
 
 Bring in the cleanung flood : 
 Apply, to waih out every fiain, 
 
 Thine efficacious b.ood. 
 
 O let it fink into our foul 
 
 Deep as the inbred fin ; 
 Make every wounded fpirit whole, 
 
 And every leper clean I p. ijt 9 
 
 Pris'ners of iiope arife 
 
 And fee your Lord appear ! 
 Lo ! On the wings of love he flies, 
 
 And brings redemption near. 
 
 Redemption in his blood 
 
 He calls vou to receive : 
 Come unto me, the pard'ning God : 
 
 Believe, he cries, believe! 
 
 Jefus to thee we look, 
 'Till lav'd from fin's remains, 
 Reject the inbied tyrant's yoke, 
 And call away his chains. 
 
 Out 
 
( 36 ) 
 
 Our nature fhall no more 
 O'er us dominion have : 
 By faith we apprehend the power, 
 
 Which fhall for ever fave. p, i88# 
 
 Jefu, our life, in us appear, 
 
 Who daily die thy death : 
 Reveal thvfelf the finifher: 
 
 Thy quick'ning fpirit breathed 
 
 Unfold the hidden myflery ! 
 
 Thefecond gift impart ! 
 Reveal thy glorious felf in me : 
 
 In every waiting heart. p. 195. 
 
 In Him we have peace, In Him we have power \ 
 Preferv'd by his grace, Throughout the dark hour. 
 In all our temptations, He keeps us to prove 
 His utmoft falvation, His fulnefs of love. 
 Pronounce the glad word, And bid us be free ! 
 Ah, haft thou not, Lord, A blefting for me? 
 The peace thou haft given This moment impart, 
 And ODen thy heaven, O Love, in my heart ! 
 
 (A 3M. 
 
 A fecond edition of thefe hymns was publifhed 
 in the year 1752: and that without any other al- 
 teration, than that of a few literal miftakes. 
 
 I have been the more large in thefc extracts, be- 
 caule hence it appears, beyond all poflibi lity of ex- 
 ception, that to this day, both my Brother and I 
 maintained, 1. That Chriftian Perfection is that 
 love of God and our neighbour, which imp'ies de- 
 liverance from all fin : 2. That this is received 
 merely by faith : 3. That it is given inftantaneoujly, 
 in one moment: 4. That we are to expect it (not 
 at death, but every moment; that now is the accepted 
 time, now is the day of this falvation. 
 
 10. At the conference in the year 1759, P er " 
 ceiving. fome danger, that a diverfity of fentiments 
 fhould infenfibly fteal in among us, we again largely 
 confidercd this dottiine. And foon after, I pub- 
 lifhed 
 
( 37 ) 
 lifhed " Thoughts on Chriftian Peifcction, 5 ' pre- 
 faced with the following advertisement: 
 
 " The following Tract is by no means defigned, 
 to gratify the curiofity of any man. It is not in- 
 tended to prove the doctrine at large, in oppofition. 
 to thofe, who explode and ridicule it : no, nor to 
 anfwer the numerous objections againft it, which 
 may be raifed even by ferious men. All I intend 
 here is, fimply to declare, what are my fentiments 
 on this head; what Chriftian Perfection does, ac- 
 cording to my apprehenfion, include, and what 
 it does not; and to add a few practical observa- 
 tions and directions, relative to the fubject. 
 
 " As thefe thoughts were at firft thrown together 
 by way of queftion and anfwer, I let them con- 
 tinue in the fame form. — They are juft the fame 
 that I have emertained for above twenty years/' 
 
 « g. ^* T hat is Chriftian Perfe&ion ? 
 
 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 foul; 
 and that all the thoughts, words, and actions, arc 
 governed by pure love. 
 
 0. Do you affirm, that this perfection excludes 
 all infirmities, ignorance, and miftake ? 
 
 A. 1 continually affirm quite the contrary, and 
 always have done fo. 
 
 (9. Buthow can every thought, word, and work, 
 be governed by pure love, and the man be fubject 
 at the fame time to ignorance and miftake ? 
 
 A. I fee no contradiction here. » A man may be 
 filled with pure love, and ftill be liable to mif- 
 take." Indeed 1 do not expect to be freed from 
 actual miftakes, till this mortal puts on immorta- 
 1 ty. I believe this to be a natural confequence of 
 the foul's dwelling in fleth and blood. For we 
 cannot now think at all, but by the mediation of 
 thofe bodily organ?, which have fuffered equally 
 with the reft of our frame. And hence we can- 
 not avoid fometimes thinking wrong, till this cor- 
 ruptible Thall have put on incorruption. 
 
 D But 
 
13* ) 
 
 But we may carry this thought farther yet. A 
 miflake in judgment may polFibly occafion a mif- 
 take in practice. For inflance: Mr. De Renty's 
 miflake, touching the nature of mortification, 
 arifing from prejudice of education, occafioned 
 that practical miflake, his weaiing an iron girdle. 
 And a thoufand fuch inflances there may be, even 
 in thofe who are in the highefl ftate of grace. Yet, 
 where every word^and action fprings from love, 
 fuch a mi (lake is not properly a fin. However it 
 cannot bear the rigour of God's juftice, but needs 
 the atoning blood. 
 
 0. What was the judgment of all our brethren, 
 who met at Briflol in Augufl 1758, on this head ? 
 
 A. It was expreffed in thefe words: 1. Every 
 one may miflake as long as he lives. 2. A miflake 
 in opinion may occafion a mi (lake in praEiict. 3. 
 Every fuch miflake is a tranfgreflion of the perfect 
 law. Therefore, 4. Every fuch miflake, were it 
 not for the blood of atonement, would expofe to 
 eternal damnation. 5. It follows, that the mod 
 perfect have continual need of the merits of 
 Chrift, even for their aftual tranfgrefiions, and 
 may fay for themfelves, as well as for their bre- 
 thren, Forgive us our trefpaffes. 
 
 This eafily accounts for what might otherwife 
 feem to be utterly unaccountable: namely, that 
 thofe, who are not offended, when we fpeak of 
 the highefl degree of love, yet will not hear of 
 living without fin. The reafon is, they know all 
 men are liable to miflake, and that in practice, as 
 well as in judgment. But they do not know, or 
 do not oblerye, that this is not fin, if love is the 
 fole principle of aftion. 
 
 g. But (till, if they live without fin, does not 
 this exclude the neceflity of a mediator? Atleaft, 
 is it not plain, that they fland no longer in need 
 of Chrift in his prieflly office. 
 
 A. Far from it. None feel their need of Chriii 
 like thefe; none fo entirely depend upon him. 
 For Chrift does not give life to the foul fepaiate 
 
 from. 
 
( 39 ) 
 
 from, but in and with himfelf. Hence his words 
 arc equally true of all men, in whatfoever flat e of 
 grace they ate. » As the branch cannot bear fruit 
 of ilfelf, except it abide in t':,e vine, no more can 
 ye, except ye abide in me: without (or feparate 
 from) me, ye can do nothing." 
 
 In every {fate we need (Thrift in the following 
 refpects : i. Whatever grace we receive, it is a 
 fiee gift from him. 2. We receive it as his pur- 
 chafe, merely in confideration of the price he paid. 
 3. We have this grace not only from Chrifl.. but 
 in him. For our perfection is not like that of a 
 tree, which flourishes by the fa?, derived from 
 its own roo f , bur, as was (aid before, like that of 
 a branch, which, united to the vine, bears fruir, 
 but fevered from it, is dried up and withered. 4. 
 All our blefftngs, temporal, fpiritual, and eternal, 
 depend on his interceflion for us, which is one 
 branch of his prieftly office, whereof therefore 
 we have always equal need. 5. The beft of men 
 flill need Chrift in his prieftly office, to atone for 
 their omifiions, their fhort- comings, (as fome not 
 improperly fpeak) their miftakes in judgment and 
 praftice, and their defects of various kinds. For 
 thefe are a»U deviations from the perfect law, and 
 confequently need an atonement. Yet that they 
 are not properly fins, we apprehend may appear 
 from the words of St. Paul, " He that loveth, bath 
 fulfilled the law; for love is the fulfilling of the 
 law*. Now miitakes, and whatever infirmities 
 MecclTarily flow from the corruptible ftate of the 
 body, are no way contrary to love, nor therefore 
 in the fctipture-fenfe, Jin. 
 
 To explain myfclf a little farther on this head. 
 l. Not only fin. properly fo called, that is, a volun- 
 tary tranfgreftionofa known law, but fin. improperly 
 fo called, that is, an involuntary tranfgreflion of a 
 divine law, known or unknown, needs the aton- 
 ing blood. 2, I believe there is no fuch perfection 
 
 * Rom, xiii. 10. 12. 
 
 D 2 in 
 
( 4* ) 
 
 in this life, as excludes thefe involuntary tranf- 
 greihons, which I apprehend to be naturally con- 
 fequent on the ignorance and miftakes infeparable 
 from mortality. 3. Therefore finUfs pcrfcclion is a 
 phrafe I never ufe, left I mould feem to comradift 
 myfelf. 4. I believe a perfon filled with the love 
 of God, is ftill liable to thefe involuntary tranf- 
 greffions. 5. Such tranfgreflions you may ca\\fins y 
 if you plcafe : I do not, for the reaions above- 
 mentioned. 
 
 0. What advice would you give'to thofe that 
 do, and thofe that do not call them fo ? 
 
 A. Let thofe, that do not call themj'rW, never 
 think that themfelves, or any other perfons, are in 
 fuch a ftate, as that they can ftand before infinite 
 juflice without a Mediator. This mufr. argue either 
 the deepefl ignorance, or the highefl arrogance and 
 prcfumption. 
 
 Let thofe, who do call them fo, beware how 
 they confound thefe dejects withjfoj, properly fo 
 called. 
 
 But how will they avoid it? How will thefe 
 be diftinguifhed from thofe, if they are all pro- 
 mifcuoufly called fins? I am much afraid, if we 
 fhould allow any jins to be confident with perfec- 
 tion, few would confine the idea to thofe dejects, 
 concerning which only the affertion could be true. 
 0. But how can a iiablenefs to miltake confift 
 with perfect love? Is not a perfon, who is per- 
 fected in love, every moment under its influence ? 
 And can any miftake flow from puie love? 
 
 A. 1 anfwer, 1. Many miftakes may conjijt with 
 pure love: 2. Some may accident a I \y jlozo from it. 
 I mean, love itfelf may incline us to miflake. The 
 pure love of our neighbour, fpringing from the 
 love of God, thinketh no evil, believeth and 
 hopeth all things. Now this very temper, unfuf- 
 picious, ready to believe and hope the befl of all 
 men, may occafion our thinking feme men better 
 than they really are. Here then is a manifeiimii- 
 Uke. accidentally flowing from pure love. 
 
 0. How 
 
( 4» ) 
 
 0- How {hall we avoid fetting perfection too 
 high or too low ? 
 
 A. By keeping to the Bible, and fetting itjuflas 
 high as the fcripture 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 foul, and our neighbour as ourfelves. It is 
 love governing the heart and life, running through 
 ail our tempers, words, and actions. 
 
 C. Suppofe one had attained to this, would you 
 advife him to fpeak of if. 
 
 A. At fnft perhaps he would fcarce be able to 
 refrjin, the fire would be fo hot within him; his 
 defire to declare the loving-kindnefs of the 
 Loid, carrying him awav like a tonent. But af- 
 terwards he might : and then it would be advife- 
 able, not to fpeak of it to them that know not 
 Gcd. 'Tis mod likely, it would only provoke- 
 them to contradict and blafpheme: nor toothers- 
 without fome particular reafon, without fome good 
 in view. Ana then he fhould have efpecial care,, 
 to avoid all appearance of boafting, to fpeak with 
 the deeped humility and' reverence, giving all the 
 glory to God. 
 
 Q, But would it not be better, to be entirely 
 filent: not to fpeak of it at all ? 
 
 A. Byfilencehe might avoid many crofies, which 
 will naturally and neceffaiily enfue, if he (imply 
 declare, even among believers, what God has 
 wrought in his foul. If therefore fuch a one were 
 to confer with flefh and blood, he would be en- 
 tirely filent. But this could not be done with a 
 clear confeience: for undoubtedly he ought to 
 fpeak. Men do not. light a candle to put it under 
 a bufliel : much lefs doe- the all-wife God. He 
 does not raife fuch a monument of his power and 
 love, to hide it from all mankind. Rather he in- 
 tends it as a general blefiin-g, to thofe who are 
 fimple of heart. He defigns thereby not barely 
 the happinefs of that individual pcrfon, but the 
 D 3 animating 
 
( 4* ) 
 
 animating and encouraging others, to follow after 
 the fame blcfling. His will is, that many fall fe it 
 and rejoice, and put their trujt in the Lord. Nor 
 does any thing under heaven more quicken the 
 defires of thofe who are juftified, than to converfe 
 with thofe whom they believe to have experienced 
 a Mill higher falvation. This places that falvation 
 full in th-cir view, and increases their hunger and 
 third after it: an advantage which muft have been 
 entirely loft, had the perlon fo laved buried him- 
 felf in filence. 
 
 0. But is there no way to prevent thofe croOTes, 
 which ufuaily fall on thole who fpeak of being, 
 thus faved ? 
 
 A. It fcemstbey cannot be prevented altogether, 
 while fo much of nature remains even in believers. 
 But fomething might be done, if the preacher in 
 every place, would 1. Talk freely with all who 
 ipeak thus : and 2. Labour to prevent the unjuft 
 or unkind treatment of thofe, in favour of whom 
 there is reafonable proof. 
 
 (£. What is reafonable proof? How may we 
 certainly know one that is faved from all fin. 
 
 A. We cannot infallibly know one that is thus 
 faved, (no, nor even one that isjuflified) uniefs 
 it fhould pleafe God to endow us with the mira- 
 culous diicernment of fpirits. But we apprehend 
 thefe would be fufficient proofs to any reafonable 
 man, and fuch 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 
 fome time before this fuppofed change. This would 
 give us reafon to believe, he would not lie for God ; 
 but fpeak neither more nor lefs than he felt: 2. If 
 he gave a diftincl: account of the time and manner 
 wherein the change was wrought, with found 
 fpeech which could not be reproved : and 3. If it 
 appeared that all his fubfequent words and a6tions 
 were holy and unblameable. 
 
 The fhortof the matter is this: 1. I have abun- 
 dant reafon to believe, this perfon will not lie : 2. 
 
 He 
 
( 43 ) 
 
 He tefllfies before God, " I feel no fin, but all 
 love : I pray, rejoice, and give thanks without 
 ceafing : and I have as clear an inward witnefs, 
 that 1 atn fully renewed, as that I am juitined." 
 Now if I have nothing to oppoie to this plain tes- 
 timony, I ought in reofon to believe it. 
 
 It avails nothing to object, " But I know feveral 
 things wherein he is quite miftaken." For it has- 
 been allowed, that all who are in the body, are 
 liable to miftake : and that a miflake in judgment 
 may fometiraes occarkm a miftake in practice : 
 (though great cate is to be taken that no ill ufe be 
 made of this conceflion.) For inftance: Even 
 one that is perfected in love, may miftake with re- 
 gard to another perfon, and may think him, in a 
 particular cafe, to be more or lefs faulty than he 
 really is. And hence he may fpeak to him with 
 more or lefs feverity than the truth requires. And 
 in this fenfe (though that be not the primary mean- 
 ing of St. james) In many things we offend all. This 
 therefore is no proof at all, that the peifon (b 
 fpeaking is not perfect. 
 
 0. But is it not a proof, if he is furprifed ox flut- 
 tered by a noife, a fall, or fome fudden danger ? 
 
 A. It is not: for one may ftart, tremble, change 
 colour, or be other wife difordered in body, while 
 the foul is calmlv flayed on God, and remains in 
 perfect peace. Nay, the mind itfelf may be deeply 
 diftreft, may be exceeding forrowful, may be per- 
 plext and prefTed down by heavinefs and anguifh, 
 even to agonv, while the heart cleaves to God by 
 perfect love, and the will is wholly refigned to 
 him. Was it not fb with the Son of God himfelf? 
 Does any child of man endure the diftrefs, the 
 anguifh, the agony, which he fuftained ? And 
 yet he knew no fin* 
 
 0. But can any one who has a pure heart, pre- 
 fer pleafmg to unpleafing food ? Or ufe any plea- 
 fure of fenfe which is not ftrictly neceffary ? If 
 fo, how do they differ from others ? 
 
 X The 
 
( 44 ) 
 
 A. The difference between thefe and others in 
 taking pleafant food is, 1. They need none of thefe 
 things (o make them happy ; for they have a fpring 
 of happinefs within. They fee and love God. 
 Hence they recjoice evermore, and in every thing 
 give thanks. 2. They may ufe them, but they do 
 not feek them: 3. They ufe them fparingly, and 
 not for the fake of the thing itfelf. This being 
 premifed, we anfwer direftly : fuch a one may ufe 
 pleafing food, without the danger which attends 
 thofe who are not faved fiom fin. He may prefer it 
 to unpleafing, though equally wholefome food, as 
 a means of increafing thankfulnefs, with a Tingle 
 eye to God, who giveth us all things richly to en- 
 joy : on the fame principle, he may fmeil to a 
 flower, or eat a bunch of grapes, or take any other 
 pleafure which does notleffen, but increafe his de- 
 light in God. Therefore neither can we fay, that 
 one perfected in love would be incapable of mar- 
 riage, and of worldly bufinefs : if he were called 
 thereto, he would be more capable than ever; as 
 being able to do all things without hurry or care- 
 fulnefs, without any difbaftion of fpirif. 
 
 Q. But if two perfe6l chiiftians had children, 
 how co'dd they be born in fin, fince there was 
 none in the parentr ? 
 
 A, It is a poiliblc, but not a probable cafe: I 
 doubt whether it ever was or ever will be. But 
 waving this, I anfwer, fin is entailed upon me, 
 not by immediate generation, but by my fir ft. parent. 
 In Adam all died; by the dif obedience of one, all men 
 zoere made finncrs : all men without exception who 
 were in his loins, when he ate the forbidden 
 fruit. 
 
 We have a remarkable illuftration of this in gar- 
 dening. Grafts on a crab-flock bear excellent 
 fruit. But fow ths kernels of this fruit, and what 
 will be the event ? They produce as mere crabs 
 as ever were eaten. 
 
 0. But what does the perfecl: one do more than 
 others? More than the common believers ? 
 
 A. Perhaps 
 
( 45 ) 
 
 A. Perhaps nothing : fo may the providence of 
 God have hedged him in, by outward ciicum- 
 ftances. Perhaps not fo much j though he de fires 
 and longs to Ipcnd and be fpent for God : at lead 
 not externally : he neither (peaks fo many words, 
 nor does fo many works. As neither did our Lord 
 himfelf fpeak fo many words, or do fo many, no 
 nor fo great woiks, as fome of his Apoftles, (John 
 xiv. 12. j But what then ? This is no proof that 
 he has not more grace: and by this God meafures 
 the outwaid work. Hear ye him. Verily I fay 
 unto you, this poor widow has caji in more than them 
 all. Verily this poor man, with his few broken 
 words, hatii fpoke more than them all. Verily 
 this poor woman, that hath given a cup of cold 
 water, hath done more than them all! O ceafe to 
 judge according to appearance, and learn lo judge 
 righteous judgment. 
 
 Q. But is not this a proof againft 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 thefe hinderances lie in the way; i. Your 
 own deadnefs of foul. The dead pharifees felt no 
 power even in his words, who /pake as never mart 
 [pake: 2. The guilt of fome un repented fin, lying 
 upon the conlcience : 3. Prejudice toward him of 
 any kind: 4. Your not believing that (late to be at- 
 tainable, wherein he profetfes to be: 5. Ungodli- 
 nefs to think or own he has attained it : 6. Over- 
 valuing or idolizing him: 7. Over-valuing your- 
 felf and your own judgment. If any of iheie is 
 the cafe, what wonder is it. that you feel no power 
 in any thing he fays ? But do not others feel it ? 
 If they do, your argument falls to the ground. 
 And if they do not, do none of thefe hinderances 
 lie in their way too? You mud be certain of this 
 before you can build any argument thereon. And 
 even then your argument will prove no more, 
 than that grace and gifts do not always go together. 
 
 < J But 
 
( 46 ) 
 
 c; Bat he Hoes not come up to my idea of a per-- 
 feet: chriftian." And perhaps no one ever did, or 
 ever will. For vour idea may go beyond, or at 
 lean: befide the fcriptural account. It may include 
 mote than the Bible includes therein, or however 
 fomething which that does not include. Scripture 
 perfection is, pure love filiing the heart and go- 
 verning all the words and actions. If your idea 
 includes any thing more or any thing elfe, it is not 
 fcriptural; and then no wonder, that a fcripturally. 
 perfect: chriitian does not come up to it. 
 
 I fear many Rumble on this ftumbling-blbck. 
 They include as many ingredients as they pleafe, 
 not according to fcripture, but their own imagi- 
 nation, in (heir idea of one that is perfect; and 
 then readily deny any one to be fuch, who does 
 not anfwer that imaginary idea. 
 
 The more care (hould we take, to keep the 
 fimplc, fcriptural account continually in our eye. 
 Pure love reigning alone in the heart and life, this 
 is the wnole of fcriptural perfection. 
 
 Q. When, may a perfon judge himfelf to have 
 attained this ? 
 
 A. When after having been fully convinced of 
 inbred fin, by a far deeper and clearer conviftion, 
 than he experienced before juftification, and 
 after having experienced a gradual mortification of 
 it, he experiences a total death to fin, and an en- 
 tire renewal in the love, and image of God, fo as 
 to rejoice evermore, to pray without ceafing, and 
 in every thing give thanks. Not that " to feel 
 all love and no fin," is a fufficient proof. Several 
 have experienced this for a time, before their fouls 
 were fully renewed. None therefore ought to be- 
 lieve, that the woik is done, till there is added 
 the teftimony of the fpirit, wifnefTing his entire 
 fanctification, as clearly as his justification. 
 
 0. But whence is it, that feme imagine they are 
 thus fan£tified, when in reality they are not? 
 
 A. It is hence : they do not judge by all the pre- 
 ceding marks, but cither by part of them, or by 
 
 others, 
 
( 47 ) 
 others, that are ambiguous. But I know no in- 
 stance of a perfon attending to them al!, and yet 
 deceived in this matter. I believe, there can be 
 none in the world. If a man be deeplv and fully 
 convinced, alter juftification, of inbred fin; if he 
 then experience a gradual mo: tificauon of fin, and 
 afterwuids an entiie renewal in the image of God: 
 if to this change, immenfely greater than that 
 wrought when he was juftified, be added a clear 
 diiect witnefs of the renewal: I judge it as lm- 
 poilible this man fhould be deceived herein, as 
 that God fhould lie. And if one whom 1 know 
 to be a man of veracity, teflifv thefe tilings to me, 
 I ought nor. without lome fufEcient reafon, to re- 
 \ jeci his teftimony. 
 
 (7. Is this death to fin, and renewal in love, 
 gradual or irdtantaneous ? 
 
 A. A man may be dying for fome time ; yet he 
 does not, propeily {peaking, die, till the inflant 
 the foul is fepara*ed from the body: and in that 
 |. inflant he lives the life of eternity. In hkeman- 
 Mner, he may be dying to fin for (ome time: yet he 
 | is not dead to fin, till fin is feparated from his 
 J foul. And in that inflant he lives the full life of 
 I love. And as the change undergone when the 
 body die?, is of a different kind, and infinitely 
 \ greater than any we had known before, yea, fuch 
 <as till then it is impolfible to conceive: \o the 
 ! change wrought when the foul dies to fin, is of a 
 I different kind, and infinitely greater than any be- 
 ) fore, and than any conceive till he experiences it. 
 \"Yet he flill grows in grace, in the knowledge of 
 •Chrift, in the love and image of God : and will 
 do fo, not only till death, but to all eternity. 
 0. How are we to wait for this change ? 
 A. Not in carelefs indifference, or indolent inac- 
 tivity; but in vigorous, univerfal obedience, in a 
 zealous keeping of all the commandments, in 
 watchfulnefs and painfulnefs, in denying ourfelves 
 
 and taking up our crofs daily : as well as in earned 
 prayer and falling, and a tlofe attendance on all 
 
 the 
 
( 4» ) 
 
 the ordinances of God. And if any man dream 
 of attaining it any other v^ ay, (yea or of keeping 
 it, when if is attained, when he has received it 
 even in the largeft meafurc) he deceiveth his own 
 foul. "Tis true we receive it by fimple faith. But 
 God does net, will not give that faith, unlefs we 
 feek it with all diligence, in the way which he 
 hath ordained. 
 
 This confederation may fatisfy thofe who en- 
 quire, Why fo few have received the blefling ? 
 Enquire, how many are feeking it in this way? 
 And you have a fufheient anfwer. 
 
 Prayer efpecially is wanting. Who continues 
 inftant therein ?' Who wreflles with God for this 
 very thing? So ye have not becaufe ye afk not : 
 or becaufe ye afk amifs, namely, " That you may- 
 be renewed before you die." Before you die ! 
 Will that content you ? Nay, but afk that it may 
 be done now ! To-day ! While it is called to-day ! 
 Do not call this " fetting God a time." Certainly 
 to-day is his time as well as to-morrow. Make 
 hade man, make hade ! Let 
 
 Thy foul break out in flrong defire 
 
 The perfect blifs to prove I 
 Thy longing heart be all on fire 
 
 To be diffolv'd in love ! 
 
 . 0. 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 again ft itfelf. Therefore let not be- 
 lievers be difcouraged, from rejoicing in the Lord 
 always. And yet we maybe fenfibly pained at the 
 finful nature that ftill remains in us. It is good 
 for us to have a piercing fenfe of this, and a ve- 
 hement defire to be delivered from it. But this 
 fhould only incite us, the more zealoufly to fly 
 eyery moment to our ftrong helper, the more eam- 
 ellly to prefs forward to the mark, the prize of our 
 hisfi calling in Chrifi Jefus. And when the fenfe 
 
 of 
 
( 49 ) 
 
 of our fin moil abounds, the fenfe of hiaftoye fliould 
 much more abound. 
 
 0. How fhould we treat thofe who think they 
 have attained ? 
 
 A. Examine them candidly, and. exhort, them 
 to pray fervently, that God would fhew them all 
 that is in their hearts. The molt earneft exhorta- 
 tions to abound in every gr.ce, and the ftrongePc 
 cautions to avoid all evil, are given throughout 
 the New Teftament, to thofe who are in the higheft 
 fli e of grace. But this fliould ee 4one 
 utmofttendemefs, and without any ha- ftern- 
 
 ne!s, or fournefs. We fliould carefully avoid the 
 veiy appearance of anger, unk ridnefs or contempt. 
 Leave it to Satan thus to tempt, and to his chil- 
 dren to cry out, Let us examine him with d"fpite- 
 fulnefs and torture, that we may know his metkncfs 
 and prove his patience. If they are faithful to the 
 grace given, they are in no danger of pet ifhing there- 
 by: no not if they remain in that miftake, till their 
 fpiiit is returning to God. 
 
 0. But what hurt can it do to deal harftily with 
 them? 
 
 A. Either they are miftaken or they are not. If 
 they are, it may deftroy their fouls. This is no- 
 thing impoOTible, no, nor improbable. It may fo 
 enrage or fo difcourage them, that they will fink, 
 and rife no more. If they are no' miftaken. it may 
 grieve thofe whom God has not grieved, and do 
 much hurt unto our own fouls. For undoubtedly 
 he that toucheth them, toucheth as it were the 
 apple of God's eye. If they are indeed full of Jus 
 fpirit, to behave unkindly or contemptuoufly to 
 them, is doing no little defpite to the fpirit of 
 grace. Hereby likewife we feed and increafe in 
 ourfelves evil furmifing and many wrong tempers. 
 To in fiance only one. What felf-lufHciency is 
 this, to let ourfelves up for inquihtcrs-gencral, for 
 peremptory judges in thefe deep things of God? 
 Are we qualified for the office? Can we pronounce 
 in all cafes, How far infirmity reaches? What 
 may, and what may not be refolved into it ? What 
 E may 
 
( S° ) 
 
 may in all circumftances. and what may not, c 
 with perfect love? Can we precifely determine, 
 
 How it will influence the look, the gedure, the 
 tone of voice? If we can, doubilefs we are the 
 men, and wifdom jhall die with us. 
 
 0. But if they are di (pleated at our not believ- 
 ing them, is not this a full proof againft. them r 1 
 
 A. According as that dilpjeafiire i : if they are 
 angry, it is a proof againft: them ; if they are grieved, 
 it is not. They ought to be grieved, if we dif- 
 believe a real work of God. and therebv deprive 
 ourfelves of the advantage we might have received 
 from it. And we mav eafily mifbke this grief for 
 anger, as the outward exprellionsof both aie much 
 alike. 
 
 0. But is it not well to find out thofe, who fancy 
 they have attained, when they have not ? 
 
 A. It is well to do it by mild, loving examina- 
 tion. But it is not well to triumph even over 
 thefe. It is extremely wrong, if we find fuch an 
 inftance, to rejoice, as if we had found great fpoils. 
 Ought we not rather to grieve, to be deeply con- 
 cerned, to let our eyes run down with tears ? Kee 
 is one who feemed to be a living proof of God's 
 power to fave to the uttermoff, but alas ! It is 
 not as we hoped ! He is weighed in the balance 
 and found wanting ! And is this matter of joy ? 
 Ought we not to rejoice a thoufand times more, if 
 we can find nothing but pure love ? 
 
 " But he is deceived." What then ? It is a 
 harmlefs miftake, while he feels nothing but 
 love in his heart. It is a miftake which generally 
 argues great grace, an high degree both of holi- 
 nefs and happinels. This ihould be a matter of 
 real joy to all that are fimple of heart: not the mif- 
 take itfelf, but the height of grace which for a 
 time occafions it. I rejoice thatthe foul is always 
 happy in Chrift, always full of prayer and thankf- 
 giving. I rejoice that he fells no unholy temper 
 but the pure love of God continually. And I 
 will rejoice, if fin is fuipended, till it is totally 
 deftroyed. 
 
 G- Is 
 
( 5* ) 
 
 0. Is there no danger then in a man's being thus 
 deceived ? 
 
 A. Not at the time that he feels no fin. There 
 Vis danger before, and there will be again, when 
 he comes into frefh trials. But fo long as he feels 
 nothing but love animating all his thoughts, and 
 words and action.-, he is in no danger: he isnotonly 
 happy, but lafe, under the Jhadozo of the Almighty. 
 And, for God's lake, let him continue in that love 
 as long as he can : mean time, you may do well, 
 to warn him of (he danger that will be, if his love 
 grow cold and fin revive, even the danger of cafl- 
 ing away hope, and fuppofing, that, becaufe he 
 hath, not attained yet, therefore he never fhall. 
 
 0. 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 underftand me right: I do not build 
 any doctrine on this or that peifon. This or any 
 other man may be deceived, and I am not moved. 
 But if there are none made perfettyet, God has not 
 lent vie to preach perfection. 
 
 Put a parallel cafe. For many years I have 
 preached, « There is a peace of God, which paffeth 
 all underfianding." Convince me, that this word 
 ha> fallen to the ground, that in all thefe years 
 none have attained, this peace, that there is no 
 living witnels of it at this day, and I will preach 
 it no more. 
 
 11 U, but fcveral pei fons have died in that peace." 
 Perhaps fo: but 1 want living witnelTes. 1 cannot 
 indeed be infallibly certain, that this or that per- 
 fon is a witnefs. But if I were certain there are 
 none fuch, I inuft have done with this doctrine. 
 
 ki You milunderftand me. I believe fome, who 
 died in his love, enjoyed it long before their death. 
 But I was not certain, that their former teftimony 
 was true, till fo.ne hours before they died." 
 
 You had not an infallible certainty then. And 
 
 a reafonable certainty you might have had be- 
 
 E 2 fore; 
 
( 5* ) 
 Fore; fuch a certainty, as might have quickened 
 and comforted your own foul, and aniwered all 
 other Chriftiati purpofes. Such a certainty as this 
 any candid pcrfon may have, fuppofe there be any 
 living witnefe, by talking one hour with that per- 
 son in the love and fear of Cod. 
 
 g. But what does it fignify, whether any have 
 attained it or no, feeing fo many fcriptures witnefs 
 for it ? 
 
 A. If I were convinced, that none in England 
 had attained what has been fo clearly and ftrongly 
 preached by fuch a number of Preachers, in fo 
 many places, and for fo long a time ; I {hould be 
 clearly convinced, that we had all miftaken the 
 meaning of thofe fcriptures. And therefore for 
 the time to come, I too muft teach, that " fin will 
 remain till death." 
 
 20. In the year 1762, there was a great increafe 
 of the word of God in London. Many, who had 
 hitherto cared for none of thefe things, were 
 deeply convinced of their loft eflate. Many found 
 redemption in the blood of Chriii: not a few 
 backfliders were healed. And a confiderable num- 
 ber of perfons believed, that God had faved them 
 from all fin. Eafily forefeeing, that Satan would 
 be endeavouring to fow tares among the wheat, I 
 took much pains to apprize them of the danger, 
 particularly with regard to pride and cnthujiafm. 
 And while I flayed in town, I had teafon to hope 
 they continued both humble and fobev-minded. But 
 airnofr. as foon as I was gone, enthufiafm broke in. 
 Two or three began to take their own imagination 
 for imprefiions from God, and thence to i^ppofe, 
 that they fhouid never die. And thefe labouring 
 to bring others into the fame opinion, occafioncd 
 much noife and confufion. Soon after, the fame 
 perfons, with a few more, ran into other extra- 
 vagancies, fancying they could not be tempted, 
 that they fhouid feel no more pain, and that they 
 had the gift of prophefy, and of difcerning of 
 fpirits. At my return \o London in Autum, fome 
 
 Of; 
 
( S3 ) 
 
 of them flood reproved; but others were got 
 above inflrucVio-n. Mean time, a flood of reproacn. 
 came upon me almofl from every quarter ; from 
 themfelves, becaufe I was checking them on all 
 occafions ; and ft om others, " becaufe, they laid, 
 I did not check them." However the hand of the 
 Loid was not flayed, but more and more finners 
 were convinced: while fome were almoft daily 
 converted to God, and others enabled to love hirn 
 u'ltk all their heart. 
 
 2 . About this time, a friend at fome diflance 
 from London wrote to me as follows : 
 
 " Be not over alarmed, that Satan fows tares 
 among the wheat of Chrifl ! It ever has been fo f 
 eloscially on any remarkable out-pouring of his 
 Spirit ; and ever will be fo, till he is chained up 
 for a thoufand years. Till then he will always ape, 
 and endeavour to counteract the work of the fpiric 
 Of Chrifl. 
 
 ' : One melancholy effeft of this has been, that 
 a world, who is always afleep in the arms of the 
 evil one, has ridiculed every work of the Holy 
 Spiiit. 
 
 " But what can real chriflians do? Why, if 
 they would a£l worthy of themfelves, they fhould, 
 t. Pray that every deluded foul be delivered. 2* 
 Endeavour to reclaim them in the fpirit of meek- 
 nefs ; and laflly, Take the utmofl care, both by 
 prayer, and watchfulnefs, that the delufion of 
 others mav not leffen their zeal in feeking after 
 that univerfal ho/inefs of foul, body, and fpirir,. 
 without which no man Jhall fee the Lord. 
 
 11 Indeed this compkat new creature is mere mad» 
 nefs to a mad woild. But it is notwithstanding 
 the will and wifdom of God. May we all feek after 
 it! 
 
 * ; But fome who maintain this doclrine in its 
 full extent, are too often guilty of limiting the Al- 
 mighty. He difperfes his gifrs jufl as he plcafes : 
 :hertfore it is neither wife nor modejt to affirm, 
 E 3 That 
 
(' 5-4 ) 
 
 That a perfon mud be a believer for any length of 
 t'imz, before he is capable^ of receiving a high de~ 
 grte of the fpir it of kolinefs. 
 
 44 God's ufual method is one thing, but his fo- 
 vereign pleafure is another. He has wife reafons 
 both for hailening and retarding his work ; fome- 
 ti nes he comes fuddenly and unexpe£led; fome- 
 time s not till we have long looked for him. 
 
 44 Indeed it has been my opinion foi many year?, 
 that one great caufe why men make fo little im- 
 provement in the divine life, i* their own coldnefs, 
 negligence^ and unbelief* And yet I here fpeak of 
 believers. 
 
 44 May the fpirit of Chrifh give us a right judg- 
 ment in all things, and fill us with all the fulnefs of 
 Cod, that fo we may be perfect and entire, wanting 
 nothing*' 
 
 About the fame time, five or fix honed enthu- 
 fialls foretold the world was' to end on the 28th of 
 February. I immediately wilhftood them, by 
 every poihble means, both in public and private. 
 I preached exprefsly upon the fubjeft, both at 
 V/e.jl-flreet and Spittleficlds. I warned the fociety, 
 again and again, and fpoke feverally to as many 
 as I could : and I faw the fruit of my labour. 
 They made exceeding few converts: I believe 
 fcarce thirty in our whole fociety. Nevertheless 
 they made abundance of noife, gave huge occaficn 
 of offence to thofe, who took care to improve to 
 the u'teimoft every occafion again ft me* and greatly 
 increafed both the number and courage of thole 
 who oppofed Chriflian Perfection. 
 
 22. Some queftions, now publifhed by one of 
 thefe, induced a plain man to write the following 
 
 44 Queries, humbly proposed to thofe who deny 
 ;)erfe6tion to be attainable in this life. 
 
 i. Has theie not been a larger meafure of the 
 Holy Spirit given under the Gofpel, than under 
 the Je.wifh difp ^nfation ? If not, in what fenfe 
 was the fpirit not given before Ghrifl was glorified ? 
 John .vii. 39. 
 
 2. Was 
 
( 55 ) 
 
 2. Was that glory which followed th: fufferings of 
 Chrift, 1. Pet. i. i i . an external glory a or an in- 
 ternal, viz. the glory of holinefs ? 
 
 3. lias God any where in fcripture commanded 
 us more than he has promifed to us ! 
 
 4. Are the promifes of Gcd refpe&ing holinefs 3 
 to be fulfilled in this life, or only in the next ? 
 
 5. Is a Chriflian under any other laws than 
 thole, which God promifes to wriiein our hearts? 
 Jer. xxxi. 31, &c. Heb. viii. 10, 
 
 6. In what fenie is " the righteoufnefs of the 
 law fulfilled in thefe, who walk not after the flefh, 
 but after the fpirit? Rom. viii. 4. 
 
 7. Is it impodible for any one in this life, to 
 love Gcd with all his heart, and mind, and foul, and 
 flrength? And is the Chriflian under any law 
 
 which is not fulfilled in :his love ? 
 
 8. Does the foul's going out of the body effect its 
 purification from indwelling fin ? 
 
 9. If fo, is it not fomeihing elfe, not the blood of 
 Chriji, which ckanfeth it from all fin ? 
 
 10. If his blood cleanfeth us from all fin, while 
 the foul and body are united, is it not in this life ?■ 
 
 11. If when that union ceafes ; is it not in thz 
 next ? And is not this too late ? 
 
 : 2. If in the article of death ; what fituation is 
 the foul in, when it is neither in the body, nor cut 
 cf it ? 
 
 1^. Has (Thrill any where taught us to pray for 
 what he never defigns to give ? 
 
 14. Has he not taught us to pray, Thy will be 
 done on earth as it is done in heaven ? And is it not 
 done perfectly in heaven ? 
 
 15. If fo, has he not taught us to pray for Ptr» 
 feclion on earth? Does he not then deiign to give 
 
 it ? 
 
 16. Did not St. Paul pray according to the will 
 of' God, when he prayed that the 7 heffalonians 
 might be fanclfied wholly, and preferved (in this 
 world, not the next,.unlefs he was praying for the 
 
 dead) 
 
( 55 ) 
 
 dead) blamehfs in body, foul, and fpirit, unto the 
 coming of Jefus Chrijl ? 
 
 vj. Do you fincerely dcfire to be freed from in- 
 dwelling fin in this life ? 
 
 18. If you do, did not God give you that defiie ? 
 
 19. If fo, did he not give it you to mock you, 
 fmce it is impoflible it fhould e^er be fulfilled? 
 
 20. If you have not lincerity enough even to 
 defire it, are you not diiputing about matters too 
 high for you ? 
 
 21. Do you ever pray God to cleanfe the thoughts 
 of your hi art, that you may perfectly love him ? 
 
 22. If you neither defire what you afk, nor be- 
 lieve it attainable, pray you not as a fool ptaveth ? 
 
 God help thee to eoniidei thefe queflions calmly 
 and impartially i" 
 
 In the latter end of this year, God called to 
 himfelf that burning and finning light, jane 
 Cooper. As me was both a living and dying wit* 
 nels of Chtiftian Perfe£r.ion, it will not be at all 
 foreign to the fubje£t to add a fhort account of her 
 death, with one of her own letters, containing a 
 plain and artlefs relation ol the manner wherein 
 it pleafed God to work that great change in her 
 foul. 
 
 May 2, 1761. 
 
 " I belfeve while memory remains in me, gra- 
 titude will continue. From the time you preached 
 on Gal. v. 5, I faw clearly the true (late of my' 
 foul. That fermon delcribed my heart, and what 
 it wanted to be, truly happy. You read Mr. 
 
 M 's letter, and it delcribed the religion which 
 
 I denied; From that time the prize appeared in 
 view, and I was enabled to follow hard after ir. 
 I was kept watching unto prayer, fometimes in 
 much diflrefs, at other times inpatient expectation 
 of the bleffing. For fome days before you left 
 London, my foul was flayed on a prorr.ife 1 had ap- 
 plied to me in prayer, 1 he Lord uhorn ye feck fall 
 fuddenly come to his temple, 1 believed lie would, 
 
 and 
 
( 57 ) 
 
 *nd thz{ he would fit there as a refiner's fire. The 
 Luefday after you went, I thought 1 could not 
 ileep, unlefs lie fulfilled his word that night. I 
 never knew as I did then the force of thefe words, 
 Be JIM and know that I am God. I became nothing 
 before him. and enjoyed pet feci: calmnefs in my 
 loul. I knew not, whether he had deflroyed my 
 fin ; but I de fired to know, that I might praife 
 him. Yet I foon found the return of unbelief, and 
 groaned, being burdened. On Wednefday I went 
 to London, and fought the Lord without ccafing. 
 I promiled, if he would fave me from fin, I would 
 praife him. I could part with all things fo J might 
 ^ - in Chrift. But I found all thefe pleas to be no- 
 thing worth, and that if he faved me, it muff be 
 freely, for his own name's fake. On Thurfday I 
 w-as fo much tempted, that I thought of deftroying 
 myfelf, or never converfing more with the people 
 of God. And yet I had no doubt of his pardon- 
 ing love : but, " t'was worfe than death my God. 
 to love, and not my God alone." On Friday my 
 diflrefs was deepened. I endeavoured to pray and 
 could not. I went to Mrs. D. who prayed for 
 rce, and told me it was the death of nature. I 
 opened the Bible, on The fearful and unbelieving 
 /hall have their part in the lake which burn eth with 
 fire and brim/lone. I could not bear it. 1 opened 
 again on Mark xvi. 6, 7, Be net affrighted : yefeek 
 Jefus of Nazareth — Go your way 2 tell his difciples 
 he goeth before you into Galilee : there jhall yee fee 
 him. I was encouraged and enabled to pray, be- 
 lieving I fhould fee Jefus at home, I returned 
 that night and found Mrs. G. She prayed for me ; 
 and the Predeftinarian had no plea, hut « Lord, 
 thou art no refpefter of perfons." He proved he 
 "Was not, by blefnng me. I was in a moment en- 
 abled to lay hold on Jefus, and found filvation 
 by fimple faith. He aflurcd me, the Lord, the king 
 was in the midft of me, and that I mould fee evil 
 no more. I now blefled him who had viiitedand. 
 
 redeemed 
 
( 58 ) 
 redeemed me. and was become my zvifdom, righ- 
 teoufntfs, fanBifitation and redemption, I (aw Jefus 
 altogether lovely, and knew he was mire in all his 
 offices. And, glory be lo him ! he now reigns in 
 my heart without a rival. I find no will but his. 
 I feel no ptide; nor any rifF-ftion but what is 
 placed on him. I know, it is by fairh I Itand, and 
 that watching unto prayer muft be the guaid of 
 f^ith. I am happy in God tiiis moment, and I be- 
 lieve fur (he nexr. I have often read the chapter 
 you mention. (1 Cor. xiii.i and compared my heart 
 and life with it. in fo doing, 1 feel my ftiort- 
 comings, and the need 1 have of the atoning blood. 
 Yet I dare not fay, 1 do not feel a meafure of the 
 love there dcfcnbed, though 1 am not all I fhall 
 be. I defne to be loft in that love which fafftth 
 knowledge. 1 lee the juft fiall live by faith : and 
 unto me, who am lefs than the lead of all faints, 
 in this grace given. If I wete an archangel, I 
 fhould veil my face before him, and let fiience 
 fpeak his praife !" 
 
 Ihe following account is given by one who 
 was an eye and ear witnefs of what (he relates. 
 
 1. il In the beginningor November, fhe fcemed to 
 have a forefight of what was coming upon her, 
 and ufed frequently to fing thefe words : 
 
 M When pain o'er this weak flefh prevails, 
 With lamb-like patience arm my bieall." 
 
 And when the fent to me, to let me know fhe was 
 ill, fhe wiote in her note, " 1 fvnTer the will of 
 Jefus. All he fends is fweetened by his love. I 
 am as happy as if I heard a voice fay, 
 
 " For me my elder brethren flay, 
 And angels beckon me away. 
 And Jefus bids mc come !" 
 
 2. Upon my telling her, " I cannot chufe life 
 or death for ycu," {he fuid, " I allied the Lord, 
 
 that 
 
( 59 ) 
 that if it was his will, I might die Grft. And he 
 to I I ne, you fhould furvive me, and that you 
 fhoulu cloie mv eyes." When we perceived it 
 Tali-pox, I fa id to her, " My de-ir, you 
 will nor be frighted if we tell you, what is your 
 dilfcemper." She laid, « I cannot be frighted at his 
 will." 
 
 3. The difteraper was foon very heavy upon her. 
 But \o muc^ the more was her faith ftrerjgthened. 
 Tuefday, Nov. 16, fhe laid to mo, '• 1 have been 
 worshipping before the throne in a glorious man- 
 ner, my foul was fo let into God." I laid. " Did 
 the Lord give you any particular promiie?" " No, 
 icphed fhe : " it was ail 
 
 That facrcd awe that dares not move 
 And all the lilent heaven of love." 
 
 4. On Thurfday, upon my afking, What have 
 you to fay to me? She faid, " Nay, nothing but 
 what you know already: God is love:" I diked, 
 *• Ha^e you any particular promiie?" She re- 
 p ied, ii I do not leem to want any, I can live 
 without. I (hall die a lump of deformity, but 
 (hall meet you all glorious. And mean time I 
 (hail (till have fellowship with your fpirit." 
 
 5. Mr. M. afked, " what (he thought the mofc 
 excellent may to walk in, and what were its chief 
 hinderances ? She anfwered, " The greatell hinder- 
 ance is generally from the natural conllitution. 1c 
 was mine, to be referved, to be very quiet, to 
 fufFer much, and to fay little. Some mjy think 
 
 'one way more excellent, and fume another. But 
 the thing is to live in the will of God. For fome 
 months pad, when I have been particularlv de- 
 voted to this, 1 have feit fuch a guidance of his 
 fpirit, and the unction which I have received from the 
 Holy One has fo taught me of all things, that I needed 
 not any man Jhould teach me, fave as this anointing 
 Uachdk* 
 
 On 
 
( 6o ) 
 
 On Friday morning (he faid, " I believe I (hall 
 the." She then fat up in her bed and faid, " Lord, 
 I blefs thee that thou art ever with me, and all 
 thou haft is mine. Thy love is greater than my 
 weakneis, greater than my helpleflhefs, greater 
 than my unworthinefs. Lord, thou fayejl to cor* 
 ruption, Thou art my fijlzr ! And glory be to thee, 
 O Jtfus. thou art my brother. Let me comprehend 
 zoith all faints, the length, and breadth^ and depth, 
 and height of thy love! Bids thefe: (fome that 
 -were prefent) let them be everv moment exercifed 
 in ail things, as thou wouldft have them to be." 
 
 7. Srnr.e hours after it feemed as if the agonies 
 of death were juft coming upon her. But her face 
 was full of fcniles of triumph, and (lie clapped her 
 hands For joy. Mrs. C. faid, " My dear, you are 
 more than conqueror, through the blood of the 
 Lamb." She anfwered, " Yes, O yes, fweet Jc/us ! 
 O death, where is thy fling !" She (hen lay as in 
 a doze for fome time. Afterwards file drove to 
 fpeak, but could nor. However (he teftified her 
 love, bv (baking hands with all in the room. 
 
 8. Mr. W. then came. She faid, " Sir, I did 
 rot know that I fhould live to fee you. But I am 
 glad the Lord has given me this opportunity, and 
 likewife power to fpeak to you. I love you. You 
 have always preached the ftritteft doftrine : and I 
 loved to follow it. Do fo dill, whoever ispleaied 
 or difpleafed." He afked, " Do you now believe 
 you are faved from fin?" She laid, " Yes; I 
 have had no doubt of it for many months. That 
 I ever had, was becaufe I did not abide in the 
 faith. I now feel, I have kept the faith ; and per- 
 fect love cafteth out all fear. As to you, the Lord 
 nromifed me, your latter works fhould exceed your 
 former, though I do no live to fee it. — I have been 
 a great enthufiajl, as they term it, thefe fix months; 
 but never lived fo near the heart of Chi ill in my 
 life. You, Sir, d .fire to comfort the hearts of 
 hundreds by following that limplicity your foul 
 Joves." 
 
 9. To 
 
( 6. ) 
 
 (). To one who had received" the love cT God 
 under her prayer, (he faid, " I feel I have not fol- 
 lowed a cunningly deviled fable ; for 1 am as happy 
 as I can live. Do you prefson, and flop not (hort 
 of the ma:k." To Mifs M — s Hie faid. « i o e 
 Chrift; he loves you. I believe I fhali fee vou at 
 the right hand of God. But ns one far i 
 from another ft ar in glory, fo ft i all it be in (hi i ■ 
 reciion. I charge you, in the pretence tj t ( 
 meet me in that day ail glorious within. Avoid 
 all conformity to the world. You arc robbed of 
 many of your privileges, I know, I thai I be fpund 
 blamelefs. Do you labour to be found of him in 
 peace, uithout Jp-jt." 
 
 10. Saturday morning fhe prayed nearly as fol- 
 lows: Jt I know, my lord, my life is prolonged, 
 only to do thy will. And though I fhould never 
 eat or-drtrtk more | i~hz had not f\v : allowed any thin^ 
 for near eight and twenty hours) thy will be done. 
 I am willing to be kept fo a twelvemonth : Man 
 liveth not by bread alone. I praife thee that there is 
 not a Chadow of complaining in our ftreets. In 
 that fenle we know not what iicjene ft means; In- 
 deed. -Lord, neitkfir life nor death nor things prefcriL 
 nor things to co;ne, no, nor any creature, fa a 11 feparate 
 us from thy love one moment. Bleis thefe, that 
 there mav be no lack in ihcir fouls. I believe 
 there fhall not. I pray in Fa 
 
 On Sunday and Monday fhe was Hght-,headed 
 but fenfible at limes. It then pla eared her 
 
 heart was ftill in heaven. One faid to her, " Jelus 
 is our mark." She replied, t; I have but one mark 
 I am all fpiriiual." Mifs M. (did to her, " You* 
 dwell in God." She anfwercd, < ; Altogether.'* A 
 perfon afked her, " Do you love me?" She faid 
 * ; O, I love Chrift: I love my Chi ;ft*" To anol 
 ther (he faid, ;i I thail not long be here, Jefus ij 
 precious: verv precious indeed." She faid to Mifs 
 M, M The Lord i<- verv goorf. He keeps my foul 
 above all." For fifteen hours before (he died, ihe 
 F was 
 
{ «* ) 
 
 was in Itrong convulfions ; her fufFerings were 
 extreme. One faid, M You are made perfect 
 through fufie rings." She fdid, " More and mote 
 tfb." After lying quiet Tome time, fhe faid. " Lord, 
 thou art ftrong!" Then paufing a confiderable 
 fpace, fhe uttered her lait words, " My Jefus is 
 all fn all tome: glory be to him through time and 
 eternity." After this, fhe lay ftill for about half an 
 hour, and then expired without a figh or groan, 
 
 25. The next year, the number of thofe whobe- 
 lievedthey were faved from fin, ftill increafing, I 
 judged it needful to publifh, chiefly for their ufc, 
 -" Farther Thoughts on Chriflian Perfection." 
 
 <?. 1. How is Chrifl the end of the. law for righteouf- 
 tie/s to every one that believcth f Rom. x. 4. 
 
 A. In order to underftand this, you mult under- 
 stand what law is here fpoken of. And this I ap- 
 prehend, is 1. The Mofaic law., the whole Mofatc 
 dtfpenfation : which St. Paul continually fpeaks 
 of as one, though containing three parts, the po- 
 litical, moral, and ceremonial : 2. The Adamic 
 law, that given to Adam in innocence, properly 
 called, M the law of works." This is in fubftance 
 the fame with the Angelic law, being common to 
 angels and men. It required, that man fhould. 
 ufe to the glory of God, all the powers with which 
 he was created. Now he was created free from 
 any defect, either in his underitanding, or his af- 
 fections. His body was then no clog to the mind : 
 it did not hinder his apprehending all things clearly, 
 judging truly concerning them, and reafoning 
 juffly ; if he reafoned at all. I fay, " If he reafon- 
 ed f* for poflibly he did not. Perhaps he had no 
 need of reafoning, till his corruptible body prefied 
 down the mind, and impaired its native faculties. 
 Perhaps till then, the mind faw every truth that 
 offered as directly, as the eye now fees the light. 
 
 Confequently this law, proportioned to his ori- 
 ginal powers, required that he fhould always 
 think, always fpeak, and always act precifely right, 
 inevcry point whatever. He was well able fo todo. 
 
 And 
 
f «» ) 
 
 And God could not but require the farvicc, h«. 
 was able to pay. 
 
 But Adam fell: and his incorruptible body, be- 
 came corruptible : and ever (nice it is a clog to the 
 foul, and hinders its operations. Hence, at pre- 
 fcjill no child of man can at all times apprehend 
 clearly, or judge truly. And where either t,he- 
 judgmentor apprehenfion is wrong, it is impoflible 
 to reafon juftly. Therefore it is as natural ior a 
 :i\dn Id millakc as to breathe ; and he can no more 
 live without the one than without the other. Con- 
 iequently no man is able to perform the fervice r 
 which the Adamic law lequrres. 
 
 And no man is obliged to perform it: (rod docs 
 not require it of any man. for Chnft is the end of 
 the Adainic, as well as the Mofau taut. By his 
 death he hath put an end to both : he hath abohfhed 
 both the one and the other, with regard to man ; 
 and the obligation to obferve either the one or the 
 other is vanifhed away. Nor is any man living 
 lw>und toolpierve the Adamic, more than the Mofaic 
 lav/. 
 
 In the room of this, Chrift hath eftabliihed ano- 
 ther, namely, The law of faith. Not every one 
 that docth, but every one that believeth, now re-- 
 ceiveth righteouinefs, in the full fenfe of the word,, 
 that is. he is jullined, fanctified, and glorified. 
 
 <2» 2 « Are we then dead to the law ? 
 _ A. We art dead to the law, by the body of Chrift 
 given for us, Rom. vii. 4. to the Adamic, as well 
 as Mofaic law. We are wholly freed therefrom by 
 his death : that law expiring with him. 
 
 >. How then are we not without law to God, 
 but under the law to Chnft ? 1 Cor. ix. 21. 
 
 A. Weave without that law. But it does not 
 follow that we are without any law. For God has 
 eiUblifhcd another law in its place, even the law 
 of faith. And we are all under this law to God and. 
 to Chriit. Both our Creator and our Redeemer 
 :- us to obferve it. 
 
 F 2 0. a^ 
 
( ^4 ) 
 
 0. 4- Is love the fulfilling of this law ? 
 
 A. Unq lefiionably it is. The whole law, under 
 which we now are, is fulfilled by love, Rom. xiii. 
 9, 10. Faith working or animated by love, is all 
 that God now requires of man. He has fubflituted 
 (not fincerity, but] love, in the room of angelic 
 perfection. 
 
 Q. 5. How is love the end of the commandment f 
 1 Tim. i. 5. 
 
 A. It is the end of every commandment of God. 
 It is tiie point aimed at by the whole, and every 
 part of the chriflian inflitution. The foundation 
 is faith, purifying the heart, the end love, pre- 
 ferving a good conicience, 
 
 0. 6. What love is this? 
 
 A. The loving the Lord our God with all our hearty 
 mind, foul, and flrcngth : and the loving our neigh- 
 bour, everv man as ourfelves, as our own fouls. 
 
 d 7. What are the fruits or properties of this 
 love ? 
 
 A. St. Paul informs us at largp, Love is long- 
 fullering. It fuffers all the wickednefs of the chil- 
 dren of the world. And that not for a little time 
 only, but as long as God pleafei. In all it fees the 
 hand of God, and willingly fubmits thereto. 
 Mean time it is kind. In all, and after all it fufFers, 
 it is foft, mild, tender, benign. Love envieth not : 
 it excludes every kind and degiee of envy out of 
 the heart: Love acleth rot rafnly, in a violent head- 
 ftrong manner, nor paifcs any rafh or fevere judg- 
 ment. It doth not behave itfelf indecently, is not rude, 
 does not acl; out of char^cler : Jeektth not her ozon 
 cafe, pleafuie, honour or profit : is not provoked j 
 expels all anger from the heart : thinkcth no evil ; 
 cadefh out ali jealoufv, fufpicioufnefs, readinefs to 
 belie ve evil : rejoireth not in iniquity, yea, weeps at 
 the fin or follv of its bitterelt enemies ; but re- 
 joiceth in the truth, in the holinefs and happinefs 
 of every child of man. Love cover eth all things, 
 /peaks evil of no man j believeth all things, that 
 
 tend 
 
( l 
 
 tend to the advantage of another's character. It 
 hopelh 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 Chrift, the pzrf cl law, the law of 
 liberty. 
 
 And this di function between the law of fait h r 
 (or love; and the law of works, is neither a fubtU, 
 nor an unncceiLuy diftinttion. JU is plain, eafy,. 
 and intelligible to any common underftanding. 
 And it is absolutely neceffary, to prevent a thou- 
 fand doubts and fears, even in thofe who do walk 
 in tove. 
 
 0. 8. Rut dozoe not in many things offend all. yea,, 
 the beft of us. even agiainft this law P 
 
 A. In one ferile wc do not. while all our tempers 
 and thoughts, and words and works, -pring from. 
 love. But in another we do, and {hall do, more 
 or lefs, as long as we remain in the body. For 
 neither love nor the miction of the Holy One makes- 
 us infallible. Therefore through unavoidable de- 
 fect of underftanding. we cannot but miftake in 
 many things. And thefe miftak-es will frequently 
 occafion fomething wrong, both in our temper,, 
 and words and actions. From miflaking his cha- 
 racter, we may love a perfon lefs than he really 
 defcrves. And by the fame mi flake we are una- 
 voidably' led to fpeak or act with regard to that per- 
 fon. in fuch a manner as is contrary to this law, 
 in fome or other of the preceding inftances. 
 
 g. 9. Do we not then need Chrift, even on this-, 
 account ? 
 
 A. The holieft of men (Till need Chrift, as their- 
 prophet, as the light of the world. For he does not 
 give them light, but from moment to moment ; 
 the inftanf he withdraws, all is daiknefs. They 
 Hill need Chrift as their king. For God does not 
 give them a flock of holinefs. Hut unlefs they re- 
 ceive a fupply every moment, nothing but unho- 
 LincTs would remain. They flill need Chrift as 
 their piieft, to make atonement for their holy 
 E 3 t-ings, 
 
( 66 ) 
 
 things. Even perfect holinefs is acceptable to C od 
 only through Jefus Chrift. 
 
 g. io. May not then the very be ft of men adopt 
 the dying martyi's confeffion, « 1 am in myfeifno- 
 thing but fn, darknefs. hell; but thou art my light, 
 my holiruefs, my heaven p" 
 
 A. Not e*a£Uy. But the beft of men may fay, 
 ■**' Thou art my light, my holinefs, my heaven. 
 Through my union with thee, I am full' of light, 
 cf holinefs and happineis. And if I were left, to 
 inyflf Ifnoiild be nothing but fin, darkriefs, hell." 
 
 But to proceed. The bed of men need Chrift 
 as their ptieft, their atonement, their advocate 
 with the father; not only as the continuance of 
 their every blefling depends on his death and inter- 
 cefl&on, but on account of their coming fhort of 
 ihe law of love. For every man living does fo. 
 You who feel alllove, compare yourfelves with the 
 preceding deic ription. Weigh yourfelves in this 
 balance, and (ee if you ate not wanting in many 
 particulars. 
 
 g. i i . But if all this be confident with chriftian 
 Perfection, that peife&ionisnot freedom from all fin; 
 feeing fin is the tranfgreffion cf the law. And the 
 perfect tranfgrefs the very law thev are under. Be- 
 sides, they need the atonement of Chrift. And he 
 is the atonement of nothing but fin. Is then the 
 teim finlefs perfcclion proper ? 
 
 A. It is not woith difputing about. Butobferve, 
 in what fenfe the perfons in queflion need the 
 atonement of Chrift. They do not need him to 
 reconcile them to God afrefhr for they are recon- 
 ciled. They do not need him to reft ore the favour 
 of God, but to continue if. He does not procure 
 pardon for them anew, but ever liveth to make inter- 
 cefion for them. And by one offering, he hath per- 
 feBed for ever them that are fan elf cd, Heb, x. 14. 
 
 For want of duly considering this, fome deny, 
 that they need the atonement of Chrift. Indeed 
 exceeding few : I do not remember to have found 
 five of them in England. Of the two, I would 
 ioontr give up peifeclion. But we need not give 
 
 up 
 
( ^7 ) 
 
 up either one or the other. The perfection I hold, 
 Love rejoicing evermore, praying without ceafing, and 
 in every thing giving thanks, is well confident with 
 it: if any hold a perfeftion, which is not, they 
 mud look to it. 
 
 g. 12. Does then Chridian Perfection imply any 
 'more than fincerity ? 
 
 A. Not if you mean by that word, love filling 
 the heart, expelling pride, anger, defire, felf-wili ; 
 rejoicing evermoie, praying without ceafincr, and 
 in every thing giving thanks. But I doubt Few 
 ufe fincerity in this fenfe. Therefore I think the 
 old word is bed. 
 
 A perfon may be fine ere, who has all his natural 
 tempers, pride, anger, lud, felf-will. But he is 
 not perfect, till his heart is cleanfed fiom thefe, and 
 all its other corruptions. 
 
 To clear this point a little farther: I know many 
 that love God with all their heait. He is their 
 one defire, their one delight, and they are con- 
 tinually happy in him. They love their neiohbour 
 as themfelves. They feel as fincere, fervent, con- 
 flant a defire for the happinefs of every man, good 
 or bad, friend or enemy, as for their own. They 
 rejoice evermore, pray without ceafing, and in 
 every thing give thanks. Theirfouls are continually 
 dreaming up to God, in holy joy, prayer, and 
 praife. This is a point of fact : and this is plain 
 found, fcriptural experience. 
 
 But even thefe fouls dwell in a (nattered body 
 and are fo pred down thereby, that they cannot 
 always exert themfelves as they w< uld, by think- 
 ing, fpeaking, and afting preciftly right. For want 
 of belter bodily organs, tney mud at times think 
 fpeak, or act wrong; not indeed through a defect 
 of love, but through a defect of knowledge. And 
 while this is the cafe, notwithdanding that defe£r. 
 and its confequences, they fulfil the law of 
 love. 
 
 Yet as even in this cafe, there is not a full con- 
 formity to the perfect law, fo the mod perfect do 
 
( 68 ) 
 
 en this very account, need the blood of atone- 
 ment, and may properly for themfelves, as well as 
 for their brethren, lav, Forgive us our trejpaffes. 
 
 0, 13. But if Chrift has put an end to that law, 
 what need of any atonement for their t ran fgre fling 
 it ? 
 
 A. Obferve in what fenfe he has put an end to 
 i*, and the difficulty vanifhes. Where it not for the 
 abiding merit of his death, and his continual inter- 
 cejjion for us, that law would condemn us flill. 
 • Thefc therefore we (till need, for every tranfgref- 
 fion of it. 
 
 g. M- & ut can onc tnat 1S feved from fin be 
 tempted ? 
 
 A. Yes •• for Chrijl was tempted. 
 
 0. 15. However, what you call temptation, I 
 call the corruption of my heart. And how will 
 you diftinguifh one from the other? 
 
 A. In fome cafes it is impoilible to diflinguifh, 
 without the direct zuitnefs of the fpirit. But in ge- 
 neral one may diflinguiih thus : 
 
 One commends me.. Here is a temptation to 
 pride. But inftantly mv foul is humbled before 
 God. And I feel no pride : of which I am as fure, 
 as that pride is not humility. 
 
 A man {trikes me. Here is a temptation to an- 
 ger. But my heart overflows with love. And I 
 fee] no anger at all : of which I can be as fure, as 
 that love and arr^er are not the fame. 
 
 A woman folicits me. Here is a temptation to 
 Jufr. But in the inftant I "brink back. And I 
 feel no dtiite or lull at all : of which I am as fure,. 
 as that my hand is cold or hot. 
 
 Thus it is, if I am tempted bv a prefent objeft : 
 and it is juft the fame, if when it is abfent, the de- 
 vil recals a commendation, an injury, or a woman 
 to my mind. In the inftant the foul repels the 
 temptation, and remains filled with pure love. 
 
 And thje difference is Hill plainer, when I com- 
 pare my prefent rVate with my pad. wherein 1 felt 
 temptation and corruption too, 
 
 S. 16. 
 
( 69 ) 
 
 il- 16. But how do you know, that you are fir.c- 
 tified, (aved fiom your inbred corruption? 
 
 A. 1 can know it no otherwife than I know that 
 I am justified. Hereby know we that we art oj God, 
 in either fenfe, by the fpirit he hath given us. 
 
 We know it by the witnefs, and by the fruit of the 
 fpirit. And firft, by the witnefs. As when we 
 were juftified, the Spirit bore witnefs with our fpirit, 
 that our fins were forgiven, fo when we weie ianc- 
 tified, he bore witnefs, that they were taken away. 
 Indeed the witnefs of fan&ification is not always 
 clear at fir ft ; (as neither is that of j uflifkation) 
 neither is it afterward, always the fame, but like 
 that of judication, iometimes {irongerand iome- 
 times fainter. Yea, and fometimes it is withdrawn. 
 Vet in genera), the latter teflimony of the Spirit 
 is both as clear and as Ready as the former. 
 
 Q. 17. But what need is there of it, feeing fanc- 
 tification is a real change, not a relative only, like 
 jollification ? 
 
 A. But is the new-birth a relative change only ? 
 Is not this a real change? Therefore if we need 
 no witnefs of our (anfitincation, becaufe it is Threat 
 change, for the fame reafon we l'hould need none, 
 that we are born of or are the children of God. 
 
 2« 18. But does not fanftificalion fhine by its 
 own li^ht ? 
 
 A. And does not the new-birth too? Some- 
 times it does. And fo does fantlification : at others 
 it does not. In the hour of temptation Satan 
 clouds the work of God, and injefts various doubts 
 and reafonings, efpecially in thofe who have either 
 very weak or very (bong understandings. At 
 fuch times there is abfolute need of that witnefs: 
 without which the work of fanftification, not only 
 could not be difcerned, but could no longer fubfift. 
 Were it not for this, the foul could not then abide 
 in the love of God : much lefs could it rejoice 
 evermore, and in every thing give thanks. In 
 thefe circumftances therefore, a dirett, tefiimony 
 that we are fan&ified is necelfary in the highelt 
 degree, 
 
 « But 
 
( 7° ) 
 
 i: But I have no witnefs, that I am faved from 
 fin. And yci I h^ve no doubt of it." Very well. 
 As long as you have no doubt, it is enough: when 
 you have, you will need that witnefs. 
 
 (K 19. But what fenpture makes men'ion of any 
 fuch thing, or gives any red fori to expect it? 
 
 A. That Iciipture, 1 Cor. ii. 12, We have re- 
 ceived not thefpvit that is of the world, but the Spirit 
 which is of God y that me may know the things^ which 
 ere freely gvOert us of Cmd. 
 
 Now iurely l<mcti heat ion is one of the things, 
 which are freely given us of Cod. And no poflibLe 
 rcafon can be aihgned, why this (houid be ex- 
 cepted, when the Apoftle fays, We receive the Sfi~ 
 rit for this very end, that we may know the things, 
 which are thus freely given us. 
 
 Is not the fame thing implied in that well- 
 known fciiptuie, Rom, viii. 15, Thefpirit itfelf 
 witne/feth with our fpirit, that we are the children of 
 i'od? Does he only wirnefs the want of this to 
 thofe, who are children of God in the lowed fenfe ? 
 Nav, but to thofe alfo. who are fuch in the higheft 
 fenfe. And does he not witnefs, that they are 
 iuch in the higheft fenfe ? What reafon have we- 
 to doubt it ? 
 
 What if a man were to affirm, (as indeed many 
 do) that this witnefs belongs only to the highefl clafs. 
 <>{ Chrifthns? Would not you anfwer, The Apoftle 
 makes no reflnclion. Therefore doubtiefs it be- 
 longs to all the children of God. And will not 
 the lame anfwer hold, if any affirm, that it belongs 
 only to the lowefl clafs ? 
 
 Confider likewife 1 John v. 19, ll'c know that 
 weave of God. HditfT By'tht Spirit that he hath 
 given ns. Nay, hereby zoe know that he abideth in 
 us. And what ground have we. either from fcrip- 
 tme or reafon, 10 exclude the witnefs, any more 
 than the fruit of the Spirit, from being here in- 
 tended ? By tHis then alfo we know that we are of 
 (Jed, and in what fenfe we arc lb \ whether we are 
 
 babes, 
 
( 7- ) 
 
 babes, voung men, or fathers, we know in the 
 iame manner. 
 
 Not that I affirm, that all young men, or even 
 fathers, have this teftimony every moment. There 
 mav be intennilTions of the uirecl teftimony that 
 thev are thus born of God. But thole inter- 
 miffions are fewer and fhorter as they grow up in 
 Chrift. And fome have the teftimony both of 
 their juftifica'ion and fanciification, without any 
 intermiffion at all : which I prelume more might 
 have, did they walk humbly and clofely with 
 God. 
 
 g. 20. May not fome of them have a teftimony 
 from the Spirit, that they fhall not finally fall 
 from God ? 
 
 A. They may. And this perfuafion, that neither 
 life nor death fnall fepar ate them from Him, far from 
 being hurtful, may in fome circumftances be ex- 
 tremely ufeful. Thefe therefore we fhould in no 
 wife grieve, but earneftly encourage them, to hold 
 the beginning of their confidence fled fajl to the end. 
 
 0. 2i. But have any a teftimony from the Spi- 
 rit, that they fliall never fin ? 
 
 A. We know not what God may vouchfafe to 
 fome particular perfons. But we do not find any 
 general Rate defcribed in fcipturc, from which a 
 man cannot draw back to fin. If there were any 
 ffatc wherein this was impoflible, it would be that 
 of thefe who are fantlifed. v\ ho are Fathers in 
 drift, who rejoice evermore, pray without ceafing, and 
 in every thing give thanks. But it is not impolfible 
 for thefe to draw back. They who are fanclified, 
 yet may fall and perifti, Heb. x. 29. Even Fa- 
 thers in Chrijl. need that warning. Love not the 
 world, 1 J°hn ii. 15. They who rejoice, pray, and 
 give thanks without ceafing, may nevcrthelels quench 
 the Spirit, 1 Thef. v. 16, &c. Nay, even they 
 who zrefealed unto the day of redemption, may yet 
 grieve the Holy Spirit of God, Eph. v. 30. 
 
 Although therefore God may give fuch a wit- 
 nefs to fome particular perfons, yet it is not to be 
 
 •x peeled 
 
( r- ) 
 
 expected by chriftians in general, there being no 
 fcripture wheiefln to ground fuch an expectation. 
 0. 22. By what fruit of the Spirit may we know 
 that we are of God, even in the higheft fenfe ? 
 
 A. By love, joy, peace always abiding; by inva- 
 riable long-fuffenng, patience, relignation ; by gen- 
 tlenefs, triumphing over all provocation; by good- 
 neft, mildnefs, fweetnefs, tendernefs of fpirit ; by 
 fidelity, iimplicity, godly fincerity ; by vieeknefs, 
 calmnefs, evennefs of fpirit; by temperance, not 
 only in food and ileep, but in all things natural 
 and fpiiitual. 
 
 (K 23. But what great matter is there in this ? 
 Have we not all this when we are jultified ? 
 
 A. What! Total reft gnat ion to the will of God, 
 without any mixture or felf-will ? Gcnilenefs. with- 
 out any touch of anger, even the moment we are 
 provoked? Love to God, without the leaft love 
 to the creature, but in and for Gcd, excluding all 
 pride ? Love to man, excluding all envy, all jea- 
 loufy, and rafh judging ? Meektiefs, keeping the 
 whole foul inviolably calm ? And temperance in 
 all things? Deny that any ever came up to this, 
 if you pleafe : but do not fay ail who are jufli- 
 fied do. 
 
 0. 24. But fome who are newly judified do : 
 what then will you fay to thefe ? 
 
 A. If they really do, I will fay, they are fanc- 
 tified. faved from fin in that moment : and that they 
 never need lofe what God has giv^en, or feel fm 
 any more. 
 
 But certainly this is an exempt cafe. It is other- 
 wife with the generality of thofe that are juilified ? 
 They feel in themfelves more or lefs pride, anger, 
 {elf-will, a heart bent to backfliding. And till 
 they have gradually mortified thefe, they are not 
 fully renewed in love. 
 
 Q. 25. But is not this the cafe of all that are 
 juRihedj ) Do they not gradually die to fin and 
 grow in grace, till at, or peihaps a little before 
 death, God pcrfe£ts them in love? 
 
 A. I 
 
( 73 ) 
 
 A. I believe this is the cafe of molt, but not all. 
 
 God ufually gives a confulerable time for men 
 *o receive light, to grow in grace, to do and iufler 
 his will before they are either juflified or ianctified. 
 But he does not invariably adhere to this. Some- 
 times he cuts JJiort his work. He does the work of 
 many years in a few weeks: peihaps in a week, a 
 day, an hour. He juftifies or fanctifies both thole 
 who have done or fujfered nothing, and who have 
 not had time for a gradual growth either in light or 
 grace. And mcy he not do what he will with his 
 own ? Is thine eye evil, becauje lie is good ? 
 
 It need not therefore be affirmed over and over, 
 and proved by forty texts of fcripture, either that 
 molt men are peifecled in love at lajl, that there 
 is a gradual work of God in the foul ; or that, ge- 
 nerally Ipeaking, it is a long time, even many years, 
 before fin is deftioyed. All this we know. But 
 we know likewife, that Go&viay, with man's good 
 leave, cut JJiort his work, in whatever degree he 
 pleafes, and do the ufual work of many years in a 
 moment. He does fo, in many inftances. And 
 yet there is a gradual work, both before and after 
 that moment. So that one may afHim, the work 
 is gradual, another, it is inflanlancous, without any 
 manner of contradiction. 
 
 g. 26. Does St. Paul mean any more by bein» 
 fcaled with the Spirit, than being renewed in love ? 
 
 A. Perhaps in one place, 2 Cor. i. 22, he does 
 not mean fo much. But in another, Eph. i. 33, he 
 feems to include both the fiuit and the witntfs; 
 and that in a higher degree than we experience, 
 even, when we arc fir ft renewed in love, God Jeaktli 
 us with the Spirit of ptomife, by giving us the full 
 ajjurance of hope j fuch a confidence of lcceiving 
 all the piomiiesof God, as excludes the pofhbility 
 of doubting : with that Holy Spirit, by univcifal 
 holinefs, ftamping the whole image of God on our 
 hcaits. 
 
 (?'. 27. But how can ihofe who are lhu$fca!cd, 
 grieve the Holy Spirit of God ? 
 
 G A, St, 
 
Is you very particularly, I. By 
 
 fuch converfation as is not profitable, not to the 
 ufe of edifying, not apt to minilter grace to the 
 hearers ; 2. Bv rebpfing into bitternefs or want of 
 k i min e fs ; 3 By wrath, lading difpleafure, or want 
 of tender-hearte-dnefs ; 4. By anger, however foon 
 it is over, want of inftautly forgiving one another; 
 5. Bv clamour or brawling, loud, harfh, rough 
 ipeaking; 6. By evil-fpeaking, whifpering, tale- 
 bearing; needlefslv mentioning the fault of an ab- 
 fent perfon, though in ever fo foft a manner. 
 
 0. 28. What do you think of thofe in Lc 
 who fcem to have been lately retuacd in Un 
 
 A. There is Something very peculiar in the expe- 
 rience of the greareii part of them. Or.e v. 
 that a believer fhould firft be filled - 
 love, and thereby emptied of fin : whereas thefe 
 were emptied of fin Sift, and then filled - 
 Perhans it pleafed God to work in this manner, to 
 make his work more plain and undeniable: and 
 to diftinguiih it more clearly from that overflow- 
 ing love, which is o: even in a juftificd 
 Safe. 
 
 It teems likewife moft agreeable great 
 
 promife, Ezek. xxxvi. 25, 26, Fr; urjil- 
 
 1 / give 
 
 :nd a mem 
 
 But I do not think of them all alike: there is a 
 wide difference between Come of them and others. 
 1 think mofl of them with whom I have fpoken. 
 have much faith, love, joy. and peace. Some of 
 thefe 1 believe are renewed in love, and have the 
 direS of it : and they manifeil the 
 
 above deienbed, in all their words arid actions. 
 Now let any man call ibis what he will. It is 
 what I call Pt 
 
 But feme wl :ace, and joy, 
 
 vet have not the direcr witnefs. And others who 
 ik they have, are nevertheless manifestly want- 
 n the fruit. How many I will not fay: per- 
 haps one in ten, perhaps more or fewer. But 
 
 fome 
 
( 75 ) 
 fome are undeniably wanting, in long-fufTering, 
 chriflian refignation. They do not fee the hand 
 of God in whatever occurs, and cheerfully em- 
 brace it. They do not in every thing give thanks, 
 and rejoice evermore. They are not happy : at 
 lead not always happy. For fbmetimes they com- 
 plain. They fay, <• This or that is hard f" 
 
 Some are wanting in gentknefs. They refill 
 evil, inftead of turning the other cheek. They 
 do not receive reproach with gentlenefs; no, nor 
 even reproof. Nay, they are not able to bear con- 
 tradiction, without the appearance, at lead, of re- 
 fentment. If they are reproved, or contradicted, 
 though mildly, they do not take it well. They 
 behave with more diflance and refcrve than thsy 
 did before. If they are reproved or contradicted 
 harfhly; they anfwer it with harfhnefs ; with a 
 loud voice, or with an angry tone, or in a fharp 
 and furly manner. They fpeak fharply or roughly, 
 when they reprove others, and behave roughly to 
 their inferiors. 
 
 Some are wanting in goodnefs. They are not 
 kind, mild, fweet, amiable, foft, and loving at all 
 times, in their fpirit, 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, with- 
 out refpeft of perfons : particularly to them that 
 are out of the way, to oppofers, and to thofe of 
 their own houthold. They do not long, fludy, en- 
 deavour by every means, to make all about them 
 happy. They can fee them uneafy, and not be 
 concerned : perhaps they make them fo ; and then 
 wipe their mouths and fay, < ; Why, they deferve 
 it : it is their own fault." 
 
 Some are wanting in fidelity^ a nice regard to 
 truth, fimplicity, and godly fincerity. Their love 
 is hardly without dijjtmulation j fomething like guile 
 is found in their mouth. To avoid roughnefs, 
 they lean to the other extreme. They are fmooth 
 to an excefs, fo as fcarce to avoid a degree of 
 fawning, or of feeming to mean what they do not. 
 G 2 Some 
 
( 76 ) 
 
 Some are wanting in mccknefs, quietnefs of fpt- 
 rit, compofure, evennels of temper. They are 
 up and down, fometimes high. Ibmetimes low : 
 their mind is not well balanced. Their affeftions 
 are either not in due proportion ; they have too 
 mich of one, too little of another; or they are 
 not duly mixed and tempered together, io as to 
 counterpoife each other. Hence theje is often a 
 jar. Their foul is out of tune, and cannot make 
 the true harmony. 
 
 Some are wanting in temperance. They do not 
 fteadily ufe that kind and degree of food, which, 
 they know, or might know, would moft conduce 
 to the health, flrength, and vigour of the body. 
 Or they are not temperate in deep: they do not 
 ligoroufly adhere to what is bed both for body and 
 mind. Otherwife they would conftantly go to 
 bed and rife early, and at a fixt hour. Or they 
 fup late, which is neither good for body, nor foul. 
 Or they ufe neither faftingnor a ulinence. Or they 
 piefer (which is fo many forts of intemperance) 
 that preaching, reading, or converfation, which 
 gives them tranfient joy and comfort, before that 
 which brings godly forrow, or inflrudion in righ' 
 teoufnefs. Such joy is not fanctified: it does not 
 tend to and terminate in the crucifixion of the 
 heart. Such faith doth not centre in God, but 
 rather in itfelf. 
 
 So far all is plain. I believe you have faith, and 
 love, and joy, and peace. You who are particu- 
 larly concerned, know each for yourfelf, that you 
 are wanting in the refpeft above-mentioned. 
 You are wanting either in Iong-fuffering, gentle- 
 nefc or goodnefs; cither in fidelity, meeknefs or 
 temperance. Let us not then, on either hand, 
 fight about words. In the thing we clearly agree. 
 
 You have not what I call perfe&ion. If others 
 will call it fo, they may. However hold fad 
 what you have, and earneflly pray for what you 
 have not. 
 
 Q. 20. Can thofe who are perfect grow in grace? 
 
 ^ A. Undoubtedly 
 
( 77 ) 
 
 A. Undoubtedly they can. And that not only 
 while they are in the body, but to all eternity. 
 
 O. 30. Can they fall from it? 
 
 A. I am well allured they can. Matter of face 
 puts this beyond difpute. Formerly we thought, 
 one faved from fm could not fall. Now, we know 
 the contrary. We are furrounded with inftances 
 of thofe, who lately experienced all that I mean 
 by perfection. They had bo'.h the Jruii of the fpi- 
 rit and the tvitnefs. But they have now loll both. 
 Neither does any one ftand, by virtue of any thing 
 that is implied in the nature of the (late. There 
 is no (uch height or Jtrength of holinefs. as it isim- 
 podible to fall from. If there be any that cannot 
 full, this wholly depends on the promife and faith- 
 fulnefs of God. 
 
 0. 31. Can thofe who fall from this ft ate re~ 
 cover it ? 
 
 A. Why not? We have many inftances of this 
 alfo. Nay, it is an exceeding common thing, for 
 perfons to lofe it more than once, before they are 
 eftablilhed therein. 
 
 It is therefore to guard them who are faved from 
 fin, from every occafion of Mumbling, that I give 
 the following advices. But firft: I fhall fpeak 
 plainly concerning the work itfelf. 
 
 I elkem this late work to be of God : probably, 
 the greateft; now upon earth. Yet like all others, 
 thisalfo is mixed with muchhuman frailty. Butthefe 
 weakness are far lefs than might have been ex- 
 pected ; and ought to have been joyfully borne by 
 all that loved and followed after right eoufnefs„ 
 That there have been a few weak, warm-headed. 
 men, is no reproach to the work itfelf, no jure 
 ground for accufing a multitude of fobcr-minded 
 men, who are patterns of flrict holinefs. Yet 
 (juft. contrary to what ought to have been) the op- 
 pofition is great; the helps few. Hereby many are 
 hindered from feeking faith and holinefs by the 
 falfe zeal of others: and fomc who at full began 
 to run wellj are turned out of the way. 
 
 G 3 £• 32, 
 
( 78 ) 
 
 0. 32. What is the firfl advice that you woulc! 
 give them ? 
 
 A. Waich and pray continually againft pride.' 
 If God lias call it out, fee that it enter no more : 
 it is fuli as dangerous as defue. And you may 
 flide back into it unawares: efpecially if you think, 
 theie is no danger of it, " Nay, but I afcribe all 
 I have to God. So you may, and be proud never- 
 thelefs. For it is pride, not only to afciibe any 
 thing we have to ourfelves, but to think we have 
 what we really have not. Mr. L — for inftance, 
 afcribed all the light he had to God, and fo far he 
 was humble. But then he thought he had more 
 light than any man living. And this was palpable 
 pride. So you afciibe all the knowledge you have 
 To God ; and in this refpecl: you are humble. But 
 if you think you have more than you really have: 
 or if you think you are fo taught 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. M' n, by one another, by Mr. jtf d, 
 
 or me, but by the weakeft Preacher in London .- 
 yea, by all men. For God fendeth by whom he 
 will fend. 
 
 Do not therefore fay to any who would advife 
 or reprove you, '• You are blind: you cannot teach 
 me." Do not lay, This is your zvifdom, your car* 
 val reafon : but calmly weigh the thing before 
 God. 
 
 Always remember, much grace does not imply 
 much light. Thefe do not always go together. 
 As there may be much light, where there is little 
 love, fo there may be much love, where there is 
 little light. The heart has more heat than the 
 eye; yet it cannot fee. And God has wifely 
 tempered the members of the body together, that 
 none may fay to another, " I have no need of 
 thee." 
 
 To imagine none can teach you, but thofe who 
 are themfelves faved from fin, is a very great and 
 dangerous miflake. Give not place to it for a 
 
 moment. 
 
( 79 ). 
 
 moment. It would lead you info a thoufanu other 
 miftakes, and that inecoverably. No: Dominion 
 is not founded in grace, as the madmen ot the laft 
 age talked. Obey and legard 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 obferving this has led fome info many 
 miflakes, and into tne appearance, at leaf}, of pride. 
 O beware of the appearance, and the thing. Let 
 there be in you that lowly mind, ukich was 'in Chriji 
 jftfus. And be ye likewife -cloatiied with humility. 
 Let it not only fill, but cover you all over. Let 
 modefly and felf-diffidence appear in all your 
 words and a&ions. Let all you (peak and dofhew, 
 that you are little, and bale, and mean, and vile 
 in your own eves. 
 
 As one inftante of this, be always ready to own 
 any fault you have been in. If you have at any 
 time thought, fpoke, or acted wrong, be not back- 
 ward to acknowledge it. Never dream that this 
 will hurt the caufe of God: no, it will fuither it. 
 Be therefore open and frank, when you are taxed 
 with any thing : do not leek either to evade or 
 difguife it. But let it appear juh\ as it is, and you 
 will thereby not hinder, but adorn the gofpel. 
 
 <2* 33* What is the iecond advice, which you 
 would give them ? 
 
 A, Beware of ihat daughter of pride, enthufiafm! 
 O keep at the utmoft didance from it : give no 
 place to an heated imagination. Do not haflily 
 afcribe things to God. Do not eafily fuppofe 
 dreams, voices, impreffions, vifions, or revela- 
 tions to be from God. They may be from him. 
 They may be from nature. They may be from the 
 devil. Theiefoie bduve not every [pint, but try the 
 /pints whether they be of God. Try all things by 
 the written word, and let all bow down before 
 it. You are in danger of enthufiafm every hour 
 if you depart ever fo little from fcriptuie; yea, or 
 
 from 
 
( Bo ) 
 
 from the plain literal meaning of any text taken 
 in connexion with the context. And fo you are, 
 if you defpife or lightly efteem reafon, knowledge, 
 or human learning: pvery one of which is an 
 excellent gift of God, and may ferve the nobleft 
 purpofes. 
 
 1 advife you, never to nfe the words, tuifdont, 
 reafon, or knowUdge, by way of reproach. On the 
 contrary, pray that you yourfelf may abound in 
 them more and more. If you mean worldly wiC- 
 dpm, uftUfs knowledge, jalfe reafoning ; fay f o : 
 and throw away the chaff, but not the wheat. 
 
 One general inlent to enthufiafm is, expetting 
 the end without the means; the expecting know- 
 ledge, for inftance, wiihout fearching the fcrip- 
 tures, and confulting the children of God : the 
 expelling ipiritual (Irength without conftant prayer, 
 and (lead y watchfulnefs: the expeclmg any blef- 
 fing without hearing the word of God at every 
 opportunity. 
 
 Some have been ignorant of this device of Sa- 
 tan. They have left off fearching the fcriptures. 
 They laid, " God writes all the fcripture on my 
 heart. Therefore I have no need to read it." 
 Others thought, they had not fo much need of 
 hearing, and fo grew flack in attending the morn- 
 ing preaching. O take warning, you who are 
 concerned herein. You have liftened to the voice 
 of a ftranger. Fly back to Chrift, and keep in the 
 good old way, which was ones, delivered to the 
 faints: the way that even a heathen bore tefti- 
 mony of, " That the Chriftians rofe early every 
 day to fing hymns to Chrift as God." 
 
 The very deiire of growing in grace may fome- 
 times be an inlet of enthufiafm. As it continually 
 leads us to leek veto grace, it may lead us unawares, 
 to feek fomething elfe new, befide new degrees of 
 lpve to God and man. So it has led fome to feek 
 and fancy they had received gifts of a new kind, 
 after a new heart, as 1. The loving God with all 
 our mind, 2. With all our foul, 3, With all our 
 
 flrength, 
 
( 8, ) 
 ftrengtri, 4. Onenefs with Cod, 5. Onenefs with 
 Chrift, 6. Having out life hid with Qhrift in God, 
 7. Being dead with Chrift, 3. Riling with him, 9. 
 The fitting with him in heavenly places, 10. The 
 being taken up into his throne, 11. The being in 
 the new Jrri'lalem, 1?. The feeing the taberru^ie 
 of God come down among men, 13. The being 
 dead to ail works. 14. 1 he not being liable to 
 death, pain, or grief, Of temptation. 
 
 One ground of many of theh mi flukes if, the 
 taking evety ficlh, ftrong application of any or 
 thefe fcriptures to the heart, ,0 oe a gift of a new 
 kind: not knowing that feveral of thefe lcriptures 
 are not fulfilled yet; that molt of the others are 
 fulfilled when we are juftified ; he reft, the mo- 
 ment we are fan&ified. it remains only, to ex- 
 perience them in higher degrees, i his is all wfi 
 have to expect. 
 
 Another ground of thefe, and a thoufand mis- 
 takes is, the not confident. g deeply, that love is 
 the higheft gift of God, humble, gentle, patient 
 love: that all vifions. revelations, manifeitations 
 xvliarever, are little things compared to love : and 
 that all the gifts above-mentioned are either the 
 fame with, or infinitely inferior to i". 
 
 It were well ^ ou foould be thoroughly fenfible 
 of this: the heaven of heavens is love. There is 
 nothing higher in religion: there is, in cfle6t, no- 
 thing elfe : if you look tor any tiling but more love, 
 you are looking wide of the mark, you are getting 
 out of the royal way. And when you are aikmg- 
 others, havejy<?zi received this or that blefling? If 
 you mean any thing but morclove. you mean wrong; 
 you are leading them out of the way, and putting 
 them upon a fahe fcent. Settle it then in your 
 heart ; that from the moment God has ia^ed you 
 from all fin, you are to aim at nothing more, but 
 more of that love defctibed in the thirteenth ot 
 the Corinthians. You can go no higher than this, 
 till vou ate carried into Abraham's bofom. 
 
 I fay 
 
( «« ) 
 
 I fay yet again, beware of enthufafm. Such is, 
 the imagining you have the gift of prophefying. or 
 of difcerning of fpirits, which I do not believe one 
 of you has ; no, nor ever had yet. Beware of 
 judging people to be either right or wrong, by 
 your own feelings. This is no fcriptural way of 
 judging. O keep clofe to the law and the ttflimony ! 
 
 0. 34. What is the third? 
 
 A. Beware of Antinomianifm, making void the 
 law, or any part of it through faith. Enthufiafm 
 naturally leans to this: indeed they can fQarce be 
 feparated. This may (leal upon you in a thoufand 
 forms, fo that you cannot be too watchful againfl 
 it. Take heed of every thing, whether in prin- 
 ciple or practice, which has any tendencv thereto. 
 Even that great truth, that Chriit is the end of the 
 law, may betray us into it, if we do not coniider, 
 that he has adopted every point of the moral law, 
 and grafted into it the law of love. Beware of 
 thinking, " Becaufe I am filled with love, I need 
 not havey^ muck holinefs. Becaufe I pray always, 
 therefore I need no f:t time for private prayer: be- 
 caufe I watch always, therefore I need no parti- 
 cular felf-examination." Let us magnify the law, 
 the whole written word, and make it honourable. 
 Let this be our voice, I prize thy commandments 
 above gold or precious fl ones. what love have I unto 
 thy law. AH the day long is my jludy in it ! Beware 
 of Antinomian books: particularly the works of 
 Dr. Cnfp and Mr. Saltmarfh. They contain many 
 excellent things. And this makes them the more 
 dangerous. O be warned in time ! Do not play 
 with fire: do not put your hand on the hole of a 
 cockatrice den ! I intreat vou, beware of Bigotry. 
 Let not your love or beneficence be confined, to 
 Methodifls (fo called) only : much lefs to that very 
 fmall part of them, who feem to be renewed in 
 love: or to thofe who believe your's and their re- 
 port: O make not this your Shibboleth. Beware 
 of jiillnefs : ceafing, in a wrong fenfe, from your 
 own works. To mention one inftancc out of many, 
 
 «' Vou 
 
( 8 3 ) 
 
 * ; You have received, fays one, a great blefTing. 
 But you began to talk of it, and to do this and that. 
 So you loft ir. You fhould have btenJtilL" 
 
 Beware of f elf -indulgence : yea, and making a 
 virtue of it, laughing at j elf '-denial, and taking up 
 the cr of s daily, at fading or abflinence. Beware of 
 cenforioufnefs : thinking or calling them that any 
 ways oppofe you, whether in judgment or practice, 
 Mind, dead, fallen, or li enemies to the work." 
 Once more, beware of Soifidianifm : crying no- 
 thing but " believe, believe :" and condemning 
 thofe as ignorant or legal, who fpeak in a more 
 fcriptural way. At certain fcafons indeed, it may 
 be right to treat of nothing but repentance, or 
 merely of faith, or altogether of holinefs : but in 
 general our call is, to declare the whole counfel 
 of God, and to prophefy according to the analogy 
 of faith. The written word treats of the whole, 
 and every paiticular branch of righteoufnefs, de- 
 fending to its minmeft branches, as to be fober, 
 courteous, diligent, patient, to honour all men. 
 So likewife the Holy Spirit works the fame in our 
 hearts, not merely creating defires after holinefs 
 in general, but ftrongly inclining us to every par- 
 ticular grace, leading us to every individual part 
 of zohatfoever is lovely. And this with the greateil 
 propriety: for as by works faith is made perfeel, fo 
 the compleating or deftroying the work of faith, 
 and enjoying the favour, or fufrering the difpleafure 
 of God, greatly depends on every lingle a£t of 
 obedience or difobedience. 
 
 O. 35. What is the fourth ? 
 
 A. Beware of fins of omiffion : lofe no oppor- 
 tunity 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 poflibly can 
 to the bodies and fouls of men. Particularly, thou 
 fhalt in any wife reprove thy neighbour* and not fuff'er 
 fin upon him. Be active. Give no place to indo- 
 lence or iloth: give no occafion to fay, u . Ye are 
 idle 3 ye are idle," Many will fay fo (till ; but let 
 
 your 
 
( Si ) 
 
 your whole fpirit and behaviour refute the flander. 
 Be always employed: lofe no Hired of time: ga- 
 ther up the fragments, that none be loft. And 
 whatfoever thy hand findeth to do, do it with thy 
 might. Be flow to [peak, and wary in fpeaking. 
 In a multitude of words there wantetk not fin. Do 
 not talk much : neither long at a time. Few can 
 converfe profitably above an hour. Keep at the 
 utmoft diflancc from pious chit-chat, from religious 
 goffiping. 
 
 g. 36. What is the fifth? 
 
 A. Beware of deftring any thing but God. Now 
 you defire nothing elfe. Eveiy other defne is 
 driven out : fee that none enter again. Keep thy 
 j "elf pure ', let your eye remain Jingle, and your whole 
 body jhall be full of light. Admit no defire of plea- 
 fing food, or any other pleafure of fenfe: no de- 
 fire of pleafing the eye or the imagination, by any 
 thing grand, or new. or beautiful : no defire of money, 
 of praife, or efteem ; of happinefs in any creature* 
 You may bring thefe dehres back ; but vou need 
 not ; you need feel them no more. O ftjnd faft 
 in the liberty wherewith Chrift hath made you 
 free. 
 
 Be patterns to all, of denying yourfelvcs, and 
 taking up your crofs daily. Let them fee that you 
 make no account of any pleafure which does not 
 bring you nearer to God; nor regard any pain 
 which does : that you (imply aim at pleafing him, 
 whether by doing or fuffe ring : that the conftant 
 language of your heart, with regard to pleafure or 
 pain, honour or difhonour, riches or poverty, is, 
 
 All's alike to me, fo I 
 
 In my Lord may live and die ! 
 
 O. 37. What is the fixth ? 
 
 A. Beware of fchifm, of making a rent in the 
 church of Chrift. That inward difunion, the mem- 
 bers ceafing to have a reciprocal love one for ano- 
 ther, (1 Cor. xii. 25.) is the very root of ail con- 
 tention, and every outward feparation. Beware 
 
 of 
 
\ 
 
 ( 85 } 
 
 of every tiling tending thereto. Beware of a di- 
 viding fpirit : fhun whatever has the leafl afpech 
 that way. Therefore fay not, / am of Paul or of 
 Ap olios ; the very thing which occafioned the 
 fchiim at Corinth. Say nor, This is my preacher ; 
 the :efl preacher in England* Give me him. and. 
 take all the red." All this tends to breed or fo- 
 ment divifion, to difunite thole whom God hath 
 joined. Do not expel, or run down anv preacher. 
 Do not exalt any one above the reft, left you hurt 
 both him and the caufe of God. On the o fee 
 hand do not bear hard upon any by reafon of lome 
 incoherency or inaccuracy of expreffion: no, nor 
 for fome mi flakes, were they really fuch. 
 
 Likewife if you won d nvoid fchifm, obferve 
 every rule of the fociety, and of the bands, for con- 
 fcience fake. Never omit meeting your clafs or 
 band ; never abfent yourfelf from any public meet- 
 ing. Thefe are the very fmews of our fociety: 
 and whatever weakens, or tends to weaken our 
 regard for thefe, or our exaclnefs in dttending 
 them, ftrikes at the very root of our community. 
 As one faith, " That part of our ceconomy. the 
 private weekly meetings, for prayer, examination, 
 and particular exhoiiation, has been the ^re^teft 
 means of deepening and confirming every blciTing, 
 that was received by the wo d preached, and of 
 diffufing it to others, who co.-Id not attend the 
 public miniftry: whereas, without this religious 
 connexion and intercourfe, the molt ardent at- 
 tempts by mere preaching, have proved ot no lad- 
 ing life." 
 
 Suffer not one thought of feparating from your 
 brethren, whether their opinions agree withyour's 
 or not. Do not dream, that any man fins, in not 
 believing you, in not tzkingyour word : or that this 
 or that opinion, is eftential to the work, ana both 
 muff (land or fall together. Beware of impatience, 
 ef contradiction. Do not condemn or think ha ly 
 of thofe, who cannot fee juft as you fee, or who 
 judge it their duty to contradict you, whether in 
 
 grea 
 
 H 
 
( 86 ) 
 
 a great thing or a (mall. I fear fome of us have 
 thought hardly of others, merely bccanfe they con- 
 tradi6ted what we affirme.l. All (his tends to di- 
 vifion. And by every thing of this kind, we are 
 teaching them an evil lerfon agamft ourfelves. 
 
 O beware of touchinefs, or teftinefs, not bear- 
 ing to be fpoken to: ftartingai the leaft word: and 
 flying from thofe who do not implicity receive 
 mine or another's layings ! 
 
 Expect contradiction and oppofition, togeth-. r 
 with crofTes of various kinds. Confider the words 
 of St. Paul, To you it is given in the behalf of Chiift, 
 for his fake, as a fruit of his death and inrercef. 
 fion for you, not only to believe, but alfo tofujfer for 
 his fake , Phil. i. 10. It is given 1 God gives you 
 this oppofition or reproach : it is a frefh token of 
 his love. And will you difown the giver? Or 
 fpurn his gift, and count it a misfortune ? Will 
 you not rather fay, « Father, the hour is come, 
 that thou fhouldeft be glorified. ' Now thou giveft 
 thy child to fuffer fomething for thee. Do with 
 me according to thy will. Know that thefe things, 
 far from being hinderances to the work of God, 
 or to your foul,, unlefs by your own fault, are not 
 only unavoidable in the courfe of providence, but 
 profitable, yea neceiTaiy for you. Therefore re- 
 ceive them from God not from chance) with wil- 
 lingnefs, with thankfulnefs. Receive them from 
 men with humility, meeknefs, yieldingnefs, gentle- 
 nefs, fweetnefs. Why fhould not even your out- 
 ward appearance and manner^ be foft ? Remember 
 the character of Lady Cutis : " It was (aid of the 
 Roman £i.oeror, Titus, Never anyj one came 
 difpleafed from him. But it might be faid of her, 
 never any one went difpleafed to her. So fecure 
 were all, of the kind and favourable reception, 
 which thev would meet with from her." 
 
 Beware of tempting others to feparate fromyou: 
 Give no offence which can poiTibly be avoided: 
 fee that your practice be i . all things fuirable to 
 your profeflion, adorning the dofctrine of God our 
 
 Saviour* 
 
( 8 7 ) 
 Saviour. Be particularly careful in fpeaking of 
 yourfelf: vou may not indeed deny the work of 
 God: b.j (peak of it when you are called thereto, 
 In thr mod irmrFenfive manner poffible. Avoid 
 aril magnificent, pompous words. Indeed you 
 need give i: no general name. Neither " perfec- 
 tion, fanclifica i«.n, the fecund bl effing, nor the 
 having attained" RatH i fpeak of l\)e particulars, 
 which God has wrought fur you. You may lay, 
 4> At fuch a time I felt a change which I am not 
 able to exprefs. And fince that time I have not 
 ft, pride, or felf-will, qi anger, or unbelief ; nor 
 at v thing bu- a fulnefs of love, to God and to all 
 mankirH " And anfwer any other plain cjueition 
 that is afked, with mode fly and (implicit)'. 
 
 Ar.d if any of yoq fhould ar any tunc fall from 
 what vou now are, ifyuu fhoulo again feci pride 
 or unbelief, or any temper from which you are 
 now delivered ; do not denv, do not hide, do not 
 difguife it at all, at the peril of your foul. At all 
 events go to one in whom you can confide, and 
 fp^ak juft: what you feel. God will enable him to 
 fpeak d word in feafon, which fhall be health to 
 your foul And furely he will again lift up your 
 head, and caufe the bones that nave been broken 
 to rejoice. 
 
 Q. 38. What is the laft advice that you would 
 give them ? 
 
 A. Be exemplary in all things: particularly in 
 outward things (as in drefs) in little things, in the 
 laving out of your money, (avoiding every need- 
 lefs expence) in deep, fleady ferioufnds, and in 
 the folidity and ufefulnefsof all your converfatioru 
 So fhdl you be a light Jhining in a dark place. So 
 fh ill vou daily grom in grace, till an entrance be mi- 
 nifiercd unto you abundantly into the ever lafling king- 
 dom f cur Lord Jejus Chrijl. 
 
 Aloft of the preceding advices are flrongly en- 
 forced in the following reflections: which 1 re- 
 commend to your deep and frequent confideration, 
 next to tkelioJy fcripiures. 
 
 II a j. The 
 
( 83 ) 
 
 l. The fea is an excellent figure of the fulnefs 
 of God, and that of the blefled Spirit. For as the 
 rivers all return into the fea ; fo the bodies, the 
 fouls, and the good works of the righteous, re- 
 turn into God, to live there in his eternal repofe. 
 
 Although all the graces of God depend on his 
 mere bountv, yet is he pleafed generally to attach 
 them to the prayers, the inftru&ions, and the ho- 
 linels of thofe with whom we are. By ftrong, 
 though invifible attradlions he draws fome fouls 
 through their intercourfe with others. 
 
 The fympathies formed by grace far furpafs thofe 
 formed by nature. 
 
 The truly devout mew. that paffions as naturally 
 flow from true, as from falfe love, fo deeply fen- 
 fible are they of the goods and evils of thole whom 
 they love for God's fake. But this can only be 
 comprehended by thole v/ho underlland the lan- 
 guage of love. 
 
 ihe bottom of the foul may be in repofe. even 
 vhne we are in many outward troubles: jufl as 
 the bottom of the fea is calm, while the furface 
 is ftrongly agitated. 
 
 The befi helps to growth in grace are the ill ufage, 
 the affronts, and the loffes which befal us. We 
 mould receive them with all thankfulnefs, as pre« 
 rerable to all others, were it only on this account, 
 that our will has no part therein. 
 
 The readied way to efcape from our fufferings 
 is, to be willing they mould endure as long as God 
 pleafes. 
 
 If we fufTer perfecution and affliftion in a right 
 manner, we attain a larger meafure of conformity 
 toChnit, by a due improvement of one of thefe 
 occafions. than we could have done merely by 
 imita'ing his m<*rcv, in abundance of good works. 
 
 One of the grea-eft evidences of God's love to 
 thofe that love him, is to lend them affliclions 
 with grace to beai ihem. 
 
 Even in the greatest affliftions. we ought to tef- 
 tify to God, that in receiving them from his hand, 
 
 ; we 
 
( *9 ) 
 
 we feel pleafure in the midlf of the piin, from 
 being afflicted by him who loves us, ana whom 
 we love. 
 
 The leadieft way which God takes to draw a 
 man to himlelf, is to afflict him in that he loves 
 molt, and wiih good reaion : and to cauie this af- 
 fliction to arife from fome good aclion done with 
 a fingle eye: becaule nothing can more clearly 
 fhew him the emptinefs of what is molt lovely 
 and deferable in the world. 
 
 2. True rtjignation con lilts in a thorough con-- 
 fbrmily to the whole will ot God ; who wills and 
 does all ^excepting fin which comes to pafs in the 
 world. In order to this we have only to embrace 
 all events, good ana bad, as his will, 
 
 In the greatest afflictions which can befal the 
 juft, either from heaven or earth, they remain im- 
 moveable in peace, and perfectly ijbmillive to 
 God, by an inward, loving regaid to him, uniting 
 in one ail the powers of their fouls. 
 
 We ought quietly to fuffer whatever befals us 9 
 to bear the delects of others, and our own, tocon- 
 fefs them to God in fecret prayer, or with groans 
 which cannot be uttered : but never to fpeak a 
 fharp orpeevifh woid, nor to murmur or repine. 
 
 But thoroughly willing, that God mould treat 
 you in the manner that pleafes himj We are his 
 lambs, and therefore ought to be ready to fuffer,. 
 even to the death, without complaining. 
 
 We are to bear with thofe we cannot amend, 
 and to be content with offering them to God. This- 
 is true resignation. And lince he has borne 
 our infirmities, we may well bear thofe of each; 
 other for his fake. 
 
 To abandon all, to (trip one's-felf of all, in or* 
 der to feek and to follow Jefus Chrift. naked to- 
 Bethlehem, where he was born ; naked to the hall 
 where he was fcourged ; and naked at Calvary, 
 where he died on the crofs, is fo great a mercy, 
 that neither the thing, nor the knowledge of it is 
 given to any, but thiough faith in the Son of God. 
 H 3 3, There 
 
( 9° ) 
 
 3. There is no love o( God without patience, 
 and no patience without IjwUnefs and fweecnefs of 
 fpirir. 
 
 Humility and patience are the furefl proofs of 
 the i. v ; :afe oi love. 
 
 Humility alone unites patience with love, with- 
 out which it is impoflible to draw profit from fuf- 
 fering ; or indeed to avoid complaint, efpetially 
 when we think we have given no occafion for 
 what men make us fi fr'er. 
 
 True humility is a kind of felf annihilation ; 
 and tliis is the centre of all virtues. 
 
 A foul returned to God. ought to be attentive 
 to every thing which is laid to him, on the head 
 of falvation, with a dehre to profit thereby. 
 
 Of the fins which God has pardoned, let no- 
 thing remain but a deeper humility in the heart, 
 and a ftricler regulation in our words, in our ac- 
 tions, and in our fu fle rings. 
 
 4. The bearing men, and fufFering evils in meek' 
 nefs and iilcnce, is the furnof a Chriftian life. 
 
 God is the fiiftobjecl of our love: its nfxt >ffice 
 is, to bear the c<'fe6ls of others. And we fhould 
 begin the praftice of thisamidlt our own ^o.<fhold. 
 
 We fhould chiefly exercife our love, t awards 
 them who mod fhock, either our wav of thinking, 
 or our temper, or our knowledge, or the dehre w e 
 have that otheis (houid be as virtuous, as we wifh 
 lo be ourfelves. 
 
 5. God hardly gives his Spirit even to thofe 
 whom he has eftablifhed in grace, if thev do not 
 pray for it on all occafions, not only once, but 
 many tn.es. 
 
 God does nothing but in anfwer to prayer: and 
 even they who have been converted to God with- 
 out praying for it therhfelves (which is excee ing 
 rare^ werenot withoutthe p iversofothe . E 1 y 
 new vi&ory which a fou 1 gains, is the < ii- ct ol a 
 new prayer. 
 
 On everv occafion of uneafincfs, we fhould re- 
 tire to prayer, that we may give place to the gf; ce 
 
 and 
 
( 9i ) 
 
 and light of God, and then form our refoluhons, 
 without being in any pain about what iuccefs they 
 may have. 
 
 Irt the greateft temptations, a Tingle look to 
 Chrift, and the barely pronouncing his name, fuf- 
 fices to overcome the wick d one, fo it be done 
 with confidence and calmnefs of fpirit. 
 
 God's command, xoproy without ceafing, is founded 
 on the neceflity we have of his grace, to preierve 
 the life of God in the foul, which can no more 
 iubfift one moment without it, than the body can 
 without air. 
 
 Whether we think of orfpeak to God, whether 
 we aft or fuffer fov him, ali is prayer, when we 
 have no other object than his love, and the defire 
 of pleafing nim. 
 
 All that a Chriftian does, even in eating and 
 fleeping is prayer, when it is done in fimpiicny, 
 according to the order of God, without either ad- 
 ding to, or diminishing from it by his own choice. 
 
 Prayer continues in the defire of the heart, iho* 
 the understanding be employed on outward things. 
 
 In fouls filled with love, the defire to pieale 
 God is a continual prayer. 
 
 As the furious hate which the devil bears us, is 
 termed the roaring of the lion, fo our vehement 
 love may be termed, crying after God. 
 
 God only requires of his adult children, that 
 their hearts be truly purified, and that they offer 
 him continually the wifhes and vows, that na- 
 turally fpring from perfect, love. For thcie deiires 
 be.ng the genuine fruits of love, are the moit per- 
 fect prayer.s that can fpring from it, 
 
 6 ft is fcarc • conceivable how firdigkt the way 
 is, wherein God leads them that ' >v\ ,,im: and 
 how dependent on him .vq mud mlefs we are 
 
 w nting in our faith fulnefs to 1 
 
 t is. Hly credible or Jv s reat confeq ence 
 before God, the (mallei! h £S are; and what areat 
 inconvemencies fomeumes follow thole, which ap- 
 pear to be light faults. 
 
 As 
 
( ) 
 
 As a very little dull will diforder a clock, and 
 the lead fand will obfcure our fighf . fo the lealt 
 grain of fin. which is upon the heait, will hinaer 
 its right motion towaids God. 
 
 We ov.ghi to be in the church as the faints are 
 in heaven, and in the houlV as ihe holiefl men are 
 in the church: doing our woxk in the houfe as we 
 pray in 'he church, woifhipping God from the 
 ground of the heart. 
 
 We fhould be continually labouring to cut offall 
 the ufelefs things that furround us. And God 
 uiually retrenches the fuperfiuities of our fouls, in. 
 the fame proportion as we do thofe of our bodies. 
 
 The belt means of refilling the devil is, to de- 
 ftroy whateverof the world remains in us. in order 
 to raife for God upon it ruinSj a building all of 
 love. Then (hall we begin in this fleeting life, to 
 love God as we (hall love him in eternity. 
 
 We fcarce conceive, how eafy it is to rob God 
 of his due, in our friendfhip with the molt vii- 
 tuous perfons, until they are torn from us by death. 
 But if this lofs produce,, lading forrow, that is a 
 clear proof, that we had before two treafures, be- 
 tween which we divided our heart. 
 
 7. If after having renounced all, we do not watch 
 inceftantly, and befeech God to accompany our 
 vigilance with his, we fhall be again entangled and 
 overcome. 
 
 As the moil dangerous winds may enter at little; 
 openings, fo the devil never enters more dange* 
 rouily, than by little unobfeivedincidents, which 
 feem to be nothing, yet infenfibly open the heart: 
 to great temptations. 
 
 It is good to renew ouifelves from time to time, 
 by dojdy examining the ftate of our fouls, as if we 
 had never done it before. For nothing tends more 
 to the full aiTurance of faith, than to keep our- 
 felves by this means in humility, and the exercifev 
 of all good works. 
 
 To continual watchfulnefs and prayer, ought to 
 be added continual employment. For grace fills a> 
 
 vacuum 
 
( 93 ) 
 vacuum as well as nature, and the devil fills what- 
 ever God does not fill. 
 
 There is no faithfulnefs like that, which ought 
 to be between a guide of fouls, and the perfon di- 
 rected by him. They ought continually to regard 
 each other, in God, and clofelv to examine them- 
 selves, whether all their thoughts are pure, and all 
 their words directed with Chriftian diicretion. 
 Oiher affairs are only the things of men ; butthefe 
 are peculiarly the things of God. 
 
 8. The words of St. Paul, 1X0 man can call Jefus, 
 Lord, but by the Holy Ghojt, fhew us the necefHty 
 of eyeing God in our goud workr, and even in our 
 minuted thoughts; knowing that none are pleafing 
 to him, but thofe which he forms in us and with 
 us. From hence we learn, that we cannot ferve 
 him, unlefs he ufe our tongue, hands, and heart, 
 to do by himfelf and his Spirit whatever he would 
 have us to do. 
 
 If we were not utterly impotent, our good works 
 would be our own property : whereas now they 
 belong wholly to God, becaufe they proceed from 
 him and his grace; while raifing our works, and 
 making them all divine, he honours himfelf in us 
 through them. 
 
 One of the principal rules of religion is, To 
 lofe no occafion of (erving God. And fince he is 
 lnvifible to our eyes, we are to ferve him in our 
 neighbour; which he receives as if done to him- 
 felf in perfon, (landing vifibly before us. 
 
 God does not love men that are inconflant, nor 
 good works that are intermitted. Nothing is plea- 
 ding to him, but what has a refemblance of his own 
 immutabili y. 
 
 A confbnt attention to the work, which God 
 entru/ls us with, is a mark of folid piety. 
 
 Love fafts when it can, and as much as it can. 
 It leads to all the ordinances of God, and employs 
 ulelf in all the outwards works, whereof it is ca- 
 pable. It flies as it were, like Elijah over the plain, 
 to find God upon his holy mountain. 
 
 God 
 
( 94 ) 
 
 God j,s To gtyeat !b.*tf he communicates greafnefs 
 to The lead tiling that is done for his iervice. 
 
 Happy are they who are Tick ; yea or :ole their 
 life for having done a good work. 
 
 God frequently conceals the part winch is 
 children have in the conveifion ol other iouls. 
 Yet one may boldly Uv, irwit pe.fons wno iong 
 groan before him for the converiion of ano her, 
 whenever that foul is conveited to Goo, is one of 
 the chief caufes of it. 
 
 Chanty cannot be praftifed right, unlefs, firft, 
 we ex' rcife it the moment God gives the occafion ; 
 and fecondlv, retire.the inftant after, to offer it to 
 God by humble thank {giving. And this for three 
 reafons. iff.. To render him what we have received 
 from him : the 2d. To avoid the dangerous temp- 
 tation, which fprings from th« veiy goodnefs of 
 thefe works; and the 3d. To u r.ite ourielves to 
 God, in whom the foul expands itfeit in prayer r 
 witn all the graces we have received, and the good 
 Works we have done, to draw from him new 
 ftrength againft the bad efteds which thefe very 
 works may produce in us, if we do not make uie 
 of the antidotes, which God has ordained agatnit 
 thefe poifons. The true means to be filled anew 
 with the riches of grace is thus to drip ourielves 
 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 laft perfection, 
 till they, as it were, lofe themielves in God. Tnis 
 "is a kind of death to them, refernbling that of our 
 bodies, which will not attain their higheft hfe, 
 tneir immortality, till they lofe themfelves in the 
 glorv of our fouls, or rather of God, wherewith 
 thev (hall be filled'. And it is only what they had 
 of earthly and moral, which good works loie by 
 this fpirifual death. 
 
 Fire is the fymbol of love : and the love of God 
 is the principle and the end of all our good works. 
 But truth furpaiTes figure, and the fite of divine 
 love has this advantage over material hie, that it 
 
 9 f> n 
 
 can 
 
f 95 ) 
 
 jean re-afcend to its fource, and raife thither with 
 it, all the good works which it produces. And 
 by this means it prevents their being corrupted by 
 pride, vanity, or any evil mixture. Bat this can- 
 not be done otherwise than by making thefe good 
 works in a (piritual manner die in God, by a deep 
 gratitude, which plunges the foul in him as in an 
 abyfs, with all that- it is, and all the grace and 
 woiks for which it is indebted to him: a gratitude, 
 whereby the foul feems to empty itfelf of them, 
 that they may return to their fource, as rivers feem 
 willing to empty themfelves, when they pour 
 themfelves with all their waters into the fea. 
 
 When we have received any favour from God, 
 we ou^ht to retire, if not into our clofets, into our 
 hearts, and fav, " I come, Lord, to reftore to thee 
 what thou hafi given, and I freely relinquifh ir> to 
 enter again into my own nothingnefs. For what 
 is the mi .>il perfect creature in heaven or earth in 
 thy prefence, 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, who withdraws it everv day to reftore it 
 the next, there being nothing in the air that either 
 appropriates this light, or refifts it. O give me 
 the fame facility of receiving and reftoring thy 
 grace and good works! I fay thine : for I acknow- 
 ledge the root from which they fpnng, is in thee, 
 and not in me." 
 
 26. In the year 1764, upon a review of the 
 
 whole fubjeel:, I wrote down tne lum of what I 
 
 had obferved, in the following fhort propofitions. 
 
 M 1. There is fuch a tning as perfcttion ; for it 
 
 is again and again Mentioned in Icripture. 
 
 2. It i* not fo early a> juflification ; for juflified 
 perfons are to go on to perftEtion^ Heb. vi. 1. 
 
 3. It is not fo late as death; for St. Paul fpeaks 
 of living men that were perfeel, Phil. lii. 15. 
 
 4. It is not abfolutc. Ablolute perfe&ion be- 
 longs not to man: nor to angels ; but to God 
 alone. 
 
 5. it 
 
( 95 ) 
 
 5- It does not make a man infallible : none is in- 
 fallible, while he remains in the body. 
 
 6. Is it finUJs ? It is not worth while to con- 
 tend for a term. It is falvation from fin 
 
 7. It is perfect love, i John iv. 18. This is the 
 cjfence of it : its properties, or infeparable fruits, 
 are- rejoicing evermore, praying without ceafing, and 
 in every thing giving thanks. 1 Thef. v. 16, &c, 
 
 8. It is iviproveable. It is fo far from lying in an 
 indivifible point, from being incapable of increafe, 
 that one perfected in love may grow in grace far 
 fwifter, than he did before. 
 
 9. It is amijfible, capable of being loft; of which 
 we have numerous inftances. But we were not 
 thoroughly convinced of this, till five or fix years 
 ago. 
 
 10. It is conftantly both preceded and followed 
 by a gradual work. 
 
 it. But is it in itfelf inflantaneous, or not ? In 
 examining this, let us go on ftep by ftep. 
 
 An inflantaneous change has been wrought in 
 fome believers: none can deny this. 
 
 Since that change, they enjoy perfect love. They 
 rejoice evermore, pray without ceafing, and in 
 every thing give thanks. Now this is all that I 
 mean by perfection. Therefore thefe are witnefles 
 of the perfection, which I preach. 
 
 " But in fome this change was not inflantaneous." 
 They did not perceive the inftant, when it was 
 Wrought. It is often difficult to perceive the in- 
 flant, when a man diesi Yet there is an inftant, 
 in which life ceafes. And if even fin ceafes, 
 there muft be a laft moment of its exiftence, and 
 a firft moment of our deliverance from it. 
 
 " But if they have this love now, thev will lofe 
 it." They may *, but they need net. And whether 
 Ihev do or no, they have it now ; they now ex- 
 perience what we teach. They now are all lewe. 
 They now rejoice, pray, and praife without ceafing, 
 
 «* However, fin is only Jufpended in them; it is 
 not dejlroyed." Call it which you plcaie. They 
 
 ar$ 
 
( 97 ) 
 
 are all love to day : and they take no thought for 
 the morrow. 
 
 ** But this do&rine has been much abufed." So 
 has that of justification by faith. But that is no 
 reafon for giving up, either this or any other fcrip- 
 tural do&rine! When you warn your child, as 
 one fpeaks, " throw away the water, but do not 
 throw away the child." 
 
 tt But thofe who think they are faved from fin, 
 fay, they have no need of the merits of ChriftV* 
 Thoy fay jull the contrary. Their language is, 
 
 Ev'ry moment, Lord, I want 
 The merit of thy death ! 
 
 They never before had fo deep, fo unfpeakable 
 a conviciion of the need of Chnlt in ail his of- 
 fices, as they have now. 
 
 Therefore all our Preachers mould make a point, 
 of preaching perfection to believers conftantly, 
 ilrongly, and explicity. 
 
 And all believers mould mind this one thing, and 
 continually agonize for it. 
 
 27. I have now done what I propofed. I have 
 given a plain and fimple account of the manner, 
 wherein I firft received the do&rine of perfection, 
 and the fenfe wherein I received, and wheiein I 
 do receive and teach it to this day. I have de- 
 clared tiie whole, and every part of what I mean 
 by that fcriptural exprefiion. I have drawn the 
 picture of it at full length, without either difguife 
 or covering. And I would now afk any impartial 
 perfon, What is there lo frightful therein ? Whence 
 is all this outcry, which, for thefe twenty years 
 and upwards, has been made throughout the king- 
 dom ; as it all Chridianity were doltroyed, ana all 
 leligion torn up by the roots ? Why is it, that tin: 
 very name of PtrftcUvn has been call, out of the 1 
 mouths of Christians; yea. exploded and abhor- 
 red, as it it contained the moft pernicious herefy? 
 Wiiy have the preachers of it been hooted at, like 
 I mad 
 
( 9« ) 
 
 mad dogs, even by men that fear God: nay, and 
 by fome of their own children, fome whom they, 
 under God, had begotten through the gofpel ? 
 What reafon is there for this ? Or what pretence ? 
 Reafon, found reafon there is none. It is impof- 
 fible there (hould: but pretences there are, and thofe 
 in great abundance. Indeed there is ground to 
 fear, that with fome, who treat us thus, it is mere 
 pretence ; that it is no more than a copy of their 
 countenance, from the beginning to the end. They 
 wanted, they fought occafion againft me : and 
 here they found what they fought. " This is 
 Mr. IVeJley's doctrine ! He preaches perfection!" 
 lie does: yet this is not his doctrine, any more 
 than it \s yours j or any one's elfe, that is a minifter 
 of Chrift, For it is his doctrine, peculiarly, em- 
 phatically His: it is the doctrine of of Jefus Chrift. 
 Thole are his words, not mire, sEcreoiSs ev rduroi uq 
 
 TlctTY.f v}W\ o h toic ufxvoli; T£?.£to5 iqi. Ye Jhall there* 
 fore be perfeil, as your Father who is in heaven is per- 
 jeil. And who lays, ye (hail not? Or at leaft, 
 
 not till your foul is feparated from the body ? It 
 is the doctrine of St. Paul, the doctrine of St. 
 James, of Sr. Peter, and St. John : and no other- 
 wife Mr-. IVeJley's, than as it is the doctrine of every 
 one who preaches the pure and the whole gofoel. 
 
 1 tell you, as plain as I can fpeak, where and when 
 I found this. I found it in the oracles of God, 
 in the Old and New Teftament: when I read them 
 with no other view or defire but to fave my own 
 foul. But whofe-foever this doctrine is, I pray 
 you, what harm is there in it ? Look at it again : 
 fuivey it on every fide, and that with the ciofcft 
 attention. In one view it is purity of intention, 
 dedicating all the life to God. It is (he giving 
 God all our heart; it is defire and defign ruling all 
 our tempers. It is the devoting, not a part, but all 
 our foul, body, and fubitancc to God. In another 
 view, it is all the mind which was in Chrift, enabling 
 us to walk as Chrift walked. It is the circumci- 
 iion of the heart from all filthincfs, all inward as 
 
 well 
 
(99 ) 
 
 well as outward pollution. It is a renewal of the 
 heart in the whole image of God, the full likenefs 
 of him that created it. In yet another, it is the 
 loving God with all our heart, and our neighbour 
 as ourfelves. Now take it in which of thefe views 
 you pleafe, (for there is no material difference) 
 and this is the whole and fole perfection, as a train 
 of writings prove to a demonftration, which I 
 have believed and taught for thefe forty years, 
 from the year 1725, to the year 1765. 
 
 28. Now let this perfetlion appear in its native 
 form, and who can fpeak one word againft it? 
 Will any dare to fpeak againft loving the Lord 
 our God with all our heart, and our neighbour as 
 ourfelves? Againft a renewal of heart, not only 
 in part, but in the whole image of God ? Who 
 is he that will open his mouth againft being cleanfed 
 from all pollution both of flefh and fpirit ? Or 
 againft having all the mind that was in Chrift, and 
 walking in all things as Chrift walked ? What 
 man, who calls himfelfa Chriftian, has the har- 
 dinefs to object to the devoting, not a part, but all 
 our foul, body and fubftance to God ? What fe- 
 rious man would oppofe the giving God all our 
 heart, and the having one dehgn ruling all our 
 tempers? I fay, again, let this perfection appear 
 in its own ihape, and who will fight againft it? 
 It muft be difguifed, before it can be oppofed. It 
 mud be covered with a bear-fkin firft, or even the 
 wild beafU of the people, will fcarce be induced 
 to worry it. But whatever thefe do, let not the 
 children of God any longer fight againft the image 
 of God. Let not the members of Chrift fay aay 
 thing againft having the whole mind that was in 
 Chrift. Let not thofe who are alive to God op- 
 pofe the dedicating all our life to him. Why 
 fhould you, who have his love ftied abroad in your 
 heart, withfland the giving him all your heart ? 
 Does not all that is within you cry out; M O who 
 that loves, can love enough ?" What pity that 
 thofe who defne and dciign to pleale him, fhould 
 
 have 
 
( too ) 
 
 have any other defiga or deft re ? much more that 
 they fhould dread, as a fatal delufion, yea, abhor, 
 as an abomination to God, the having this one de- 
 fire and delign, ruling every temper ! Why mould 
 devout men be afraid of devoting all their foul, 
 body, and Jubilance to God ? Why fhould thofe 
 who love Chrift, count it a damnable error, to 
 think we may have all the mind that was in him ? 
 We allow, we contend, that we are juftifed freely, 
 through the righteoufnefs and the blood of Chriit. 
 And why are you fo hot againft us, becaufe we 
 expe£fc likewife, to be fantlifud wholly through his 
 Spirit ? We look for no favour either from the 
 open fervants of fin, or from thofe who have only 
 the form of religion. But how long will you, who 
 worfhip God in fpirit, who are circumcifed with the 
 circumcifion not made with hands, fet your battle in 
 array againft thofe, who feek an entire circumcifion 
 of heatt, who third to be cleanfedyrtfw allfdthincfs 
 cf flejh and fpirit, and to perfeel holinefs in the fear 
 of God? Are we your enemies, becaufe we look 
 for a full deliverance from that carnal mind, which 
 is enmity again ft God? Nay, we are your brethren, 
 your felluw-labourers in the vinevard of our Lord, 
 your companions in the kingdom and patience of 
 Jefus. Although this we confefs, (if we are fools 
 therein, yet as fools bear with us:) we do expect 
 to love God with all our heart, and our neighbour 
 as ourfelves. Yea, we do believe, that he will in 
 this world fo ** cleanfe the thoughts of our hearis, 
 by the inspiration of his flolv Spirit, that we&all 
 perfectly love him, and woithily mjgmiv his 
 holy name." 
 
 ft / s. 
 
DEFENCE 
 
 v OF THE 
 
 SUNDAY SCHOOLS. 
 
 
I