15. About a year after, namely, in the year 1742, we published another volume of hymns. The dispute being now at the height, we spoke upon the head more largely than ever before. Accordingly, abundance of the hymns in this volume treat expressly on this subject.

And so does the preface, which, as it is short, it may not be amiss to insert entire :

Perhaps the general prejudice against Christian perfection may chiefly arise from a misapprehension of the nature of it. We willingly allow, and continually declare, there is no such perfection in this life as implies either a dispensation from doing good, and attending all the ordinances of God; or a freedom from ignorance, mistake, temptation, and a thousand infirmities necessarily connected with flesh and blood.

(2) First, we not only allow, but earnestly contend, that there is no perfection in this life which implies any dispensation from attending all the ordinances of God; or from doing good unto all men while we have time, though “especially unto the household of faith.” We believe that not only the babes in Christ, who have newly found redemption in His blood, but those also who are “grown up into perfect men,” are indispensably obliged, as often as they have opportunity, to “eat bread and drink wine in remembrance of Him,” and to “search the Scriptures,” by fasting, as well as temperance, “to keep their bodies under, and bring them into subjection”; and, above all, to pour out their souls in prayer, both secretly, and in the great congregation.

‘(3) We, secondly, believe that there is no such perfection in this life as implies an entire deliverance, either from ignorance or mistake, in things not essential to salvation, or from manifold temptations, or from numberless infirmities, wherewith the corruptible body more or less presses down the soul. We cannot find any ground in Scripture to suppose that any inhabitant of a house of clay is wholly exempt either from bodily infirmities, or from ignorance of many things; or to imagine any is incapable of mistake, or falling into divers temptations.

‘.(4) But whom then do you mean by “one that is perfect?” We mean one in “whom is the mind which was in Christ,” and who so “walketh as Christ also walked”; a man “that hath clean hands and a pure heart,” or that is “cleansed from all filthiness of flesh and spirit” : one in whom is “no occasion of stumbling,” and who accordingly “does not commit sin.” To declare this a little more particularly: We understand by that scriptural expression, “a perfect man,” one in whom God hath fulfilled His faithful word, “From all your filthiness and from all your idols I will cleanse you: I will also save you from all your uncleannesses.” We understand hereby, one whom God hath “sanctified throughout, in body, soul, and spirit”; one who “walketh in the light as He is in the light; in whom is no darkness at all: the blood of Jesus Christ His Son having cleansed him from all sin.”

‘(5) This man can now testify to all mankind, “I am crucified with Christ: nevertheless I live; yet not 1, but Christ liveth in me.” He is “holy as God who called him is holy,” both in heart and “in all manner of conversation.” He “loveth the Lord his God with all his heart,” and serveth Him with “all his strength.” He “loveth his neighbour,” every man, “as himself”; “yea,” as Christ “loveth us”; them in particular that “despitefully use him, and persecute him, because they know not the Son, neither the Father.” Indeed his soul is all love; filled with “bowels of mercies, kindness, meekness, gentleness, long-suffering.” And his life agreeth thereto, full of “the work of faith, the patience of hope, the labour of love.” “And whatsoever he doeth, either in word or deed, he doeth it all in the name,” in the love and power, “of the Lord Jesus.” In a word, he doeth “the will of God on earth, as it is done in heaven.”

‘(6) This it is to be a perfect man, to be “sanctified throughout”; even “to have a heart so all-flaming with the love of God” (to use Archbishop Usher’s word), 4cas continually to offer up every thought, word, and work, as a spiritual sacrifice, acceptable to God, through Christ”; in -every thought of our hearts, in every word of our tongues, in every work of our hands, to “show forth His praise, who hath called us out of darkness into His marvellous light.” Oh that both we, and all who seek the Lord Jesus in sincerity, may thus be made perfect in one.

This is the doctrine which we preached from the beginning, and which we preach at this day. Indeed, 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 children of God on the other, we saw farther into the nature and properties of Christian perfection. But still there is no contrariety at all between our first and our last sentiments. Our first conception of it was, It is to have ‘the mind which was in Christ,’ and to ‘walk as He walked’; to have all the mind that was in Him, and always to walk as He walked: in other words, to be inwardly and outwardly devoted to God; all devoted in heart and life. And we have the same conception of it now, without either addition or diminution.

16. The hymns concerning it in this volume are too numerous to transcribe. I shall only cite a part of three :-

‘Saviour from sin, I wait to prove
That Jesus is Thy healing name;
To lose, when perfected in love,
Whate’er I have, or can, or am:

I stay me on Thy faithful word,
“The servant shall be as his Lord.”
Answer that gracious end in me
For which Thy precious life was given;

Redeem from all iniquity,
Restore, and make me meet for heaven.
Unless Thou purge my every stain,
Thy suffering and my faith are vain.

Didst Thou not die, that I might live
No longer to myself, but Thee?
Might body, soul, and spirit give
To Him who gave Himself for me?

Come then, my Master, and my God,
Take the dear purchase of Thy blood.
Thy own peculiar servant claim,
For Thy own truth and mercy’s sake;

Hallow in me Thy glorious name;
Me for Thine own this moment take,
And change and throughly purify;
Thine only may I live and die.’

‘Choose from the world, if now I stand,
Adorn’d with righteousness divine;
If, brought into the promised land,
I justly call the Saviour mine;

The sanctifying Spirit pour,
To quench my thirst, and wash me clean;
Now, Saviour, let the gracious shower
Descend, and make me pure from sin.

Purge me from every sinful blot;
My idols all be cast aside:
Cleanse me from every evil thought,
From all the filth of self and pride.

The hatred of the carnal mind
Out of my flesh at once remove:
Give me a tender heart, resigned,
And pure, and full of faith and love.

Oh that I now, from sin released,
Thy word might to the utmost prove,
Enter into Thy promised rest,
The Canaan of Thy perfect love.

Now let me gain perfection’s height!
Now let me into nothing fall,
Be less than nothing in my sight,
And feel that Christ is all in all!’

‘Lord, I believe Thy work of grace
Is perfect in the soul!
His heart is pure who sees Thy face,
His spirit is made whole.

From every sickness, by Thy word,
From every foul disease,
Saved, and to perfect health restored,
To perfect holiness.

He walks in glorious liberty,
To sin entirely dead;
The Truth, the Son, hath made him free,
And he is free indeed.

Throughout his soul Thy glories shine,
His soul is all renew’d,
And deck’d in righteousness divine
And clothed and fill’d with God.

This is the rest, the life, the peace,
Which all Thy people prove;
Love is the bond of perfectness,
And all their soul is love.

O joyful sound of Gospel grace;
Christ shall in me appear;
I, even I, shall gee His face,
I shall be holy here.

He visits now the house of clay,
He shakes his future home;
O wouldst Thou, Lord, on this glad day,
Into Thy temple come.

Come, O my God, Thyself reveal,
Fill all this mighty void;
Thou only canst my spirit fill;
Come, O my God, my God!

Fulfil, fulfil my large desires,
Large as infinity;
Give, give me all my soul requires,
All, all that is in Thee.’

Chapter 3 Table of Contents Chapter 5