wants not, we know, a cloud of witnesses, who have received in one moment, either a clear sense of the forgiveness of their sins, or the abiding witness of the Holy Spirit. But we do not know a single instance, in any place, of a person's receiving, in one and the same moment, remission of sins, the abiding witness of the Spirit, and a new, a clean heart.

"Indeed, how God may work, we cannot tell: but the general manner, wherein he does work, is this: those, who once trusted in themselves, that they were righteous; that they were rich, and increased in goods, and had need of nothing, are, by the Spirit of God applying his word, convinced that they are poor and naked. All the things that they have done, are brought to their remembrance, and set in array before them, so that they see the wrath of God hanging over their heads, and feel that they deserve the damnation of hell. In their trouble they cry unto the Lord, and he shews them, that he hath taken away their sins, and opens the kingdom of heaven in their hearts, righteousness, and peace, and joy in the Holy Ghost. Sorrow and pain are fled away, and sin hath no more dominion over them. Knowing they are justified freely through faith in his blood, they have peace with God through Jesus Christ; they rejoice in hope of the glory of God, and the love of God is shed abroad in their hearts.'

"In this peace they remain for days, or weeks, or months, and commonly suppose, that they shall not know war any more; till some of their old enemies, their bosom sins, or the sin which did most easily beset them, (perhaps anger or desire,) assault them again, and thrust sore at them that they may fall. Then arises fear, that they should not endure to the end, and often doubt whether God has not forgotten them, or whether they did not deceive themselves, in thinking their sins were forgiven. Under these clouds, especially if they reason with the devil, they go mourning all the day long. But it is seldom long before their Lord answers for himself, sending them the Holy Spirit to comfort them, to bear witness continually with their spirits, that

they are the children of God. Then they are, indeed, meek, and gentle, and teachable, even as a little child. And now first do they see the ground of their heart, which God before would not disclose unto them, lest the soul should fail before him, and the spirit which he had made. Now they see all the hidden abominations there, the depths of pride, self-will, and hell; yet having the witness in themselves, Thou art an heir of God, a joint heir with Christ, even in the midst of this fiery trial;' which continually heightens both the strong sense they then have, of their inability to help themselves, and the inexpressible hunger they feel after a full renewal in his image, in righteousness and true holiness. Then God is mindful of the desire of them that fear him, and gives them a single eye, and a pure heart; he stamps upon them his own image and superscription: he creates them anew in Christ Jesus: He cometh unto them with his Son and blessed Spirit, and fixing his abode in their souls, bringeth them into the rest which remaineth for the people of God."

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

14. 1 need not give additional proofs of this, by multiplying quotations from the volume itself. It may suffice, to cite part of one hymn only, the last of that volume.

* Is it not astonishing, that while this book is extant, which was published four and twenty years ago, any one should face me down, That this is a new doctrine, and what I never taught?

Lord, I believe a rest remains,

To all thy people known,

A rest, where pure enjoyment reigns,
And thou art lov'd alone:

A rest, where all our souls desire
Is fix'd on things above:

Where doubt, and pain, and fear expire,

Cast out by perfect Love.

From every evil motion freed,

(The Son hath made us free,)

On all the powers of hell we tread,
In glorious liberty.

Safe in the way of life, above

Death, earth, and hell we rise;
We find, when perfected in love,
Our long-sought Paradise.
O that I now the rest may know,
Believe and enter in!

Now, Saviour, now, the power bestow,
And let me cease from sin!
Remove this hardness from my heart,

This unbelief remove:

To me the rest of faith impart,

The Sabbath of thy Love.

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

No longer from thy creature stay,
My Author and my End.

The bliss thou hast for me prepar'd,
No longer be delay'd:

Come, my exceeding great reward,

For whom I first was made.

Come, Father, Son, and Holy Ghost,

And seal me thine abode !

Let all I am in thee be lost:
Let all be lost in God.

Can any thing be more clear, than, 1. That here also is as full and high a salvation as we have ever spoken of? 2. That this is spoken of as receivable by mere faith, and as hindered only by unbelief? 3. That this faith, and consequently the salvation which it brings, is spoken of as given in an instant? 4. That it is supposed that instant may be now: That we need not stay another moment: That now, the very now, is the accepted time? Now is the day of this full salvation? And, lastly, that, if any speak otherwise, he is the person that brings new doctrines among us?

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.

“1. 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 what 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 will I cleanse you: I will also save you from all your uncleannesses." 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."

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"5. This man can now testify to all mankind, 'I am crucified with Christ, nevertheless I live: yet not I, but Christ liveth in me.' He is holy, as God who calleth 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,

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