TABLE OF CONTENTS

    

Abbreviations vii

Preface ix

Acknowledgments xi

Dedication xiii

Introduction 1

1. His Statement of Purpose 19

2. Wesley Embraces Perfection 22

3. Thomas `a Kempis 24

End Note: Wesley's Early Views 25

4. William Law 27

5. The Imitation of Christ 28

6. The Circumcision of the Heart 30

7. Early Poems on Perfection 35

End Note: Wesley's Evangelical Conversion 37

8. Full Assurance of Faith 40

9. Hymns and Sacred Poems I 42

10. The Character of the Methodist 44

11. Early Opposition of Perfection 51

12. Christian Perfection 54

13. Hymns and Sacred Poems II - Preface 67

14. Hymns and Sacred Poems II - Selections 75

15. Hymns and Sacred Poems III - Preface 79

16. Hymns and Sacred Poems III - Selections 85

17. The Conference Minutes 1744-1747 92

End Note: Additional Conference Minutes 102

18. Hymns and Sacred Poems IV 107

19. Thoughts on Christian Perfection 113

20. The Danger of Enthusiasm-Maxfield and Bell 145

21. A Friend's Letter 149

22. The False Ideas of Enthusiasts 152

23. Questions to Critics 154

24. The Testimony of Jane Cooper 161

End Note: Testimonies of Perfect Love 169

25. Farther Thoughts on Christian Perfection 175

26. Wesley's Summary Statement on Christian Perfection 244

27. A Plea for Impartial Judgment 253

28. An Appeal to Friends of the Revival 257

End Note: An Early Methodist Definition 260

Resource Section: 261

Timeline 263

Indexes:

Scripture 268

Annotations 278

Subject 289

Synonyms in A Plain Account 302

Synonyms in Wesley's Journal 1761-1766 306

Wesley's Writings in the Annotations 309

Author 313

Essential Readings of John Wesley 314

Sermons 314

Writings 315

Letters 316

Select Bibliography on Christian Perfection 322

Primary Sources 322

John Wesley 322

Charles Wesley 323

Secondary Sources 324

John Wesley 324

Charles Wesley 326

Biographical and Historical 326

Wesleyan and Holiness 328

Differing Perspectives on Christian Perfection 330

Standard Resources 331

Upcoming Vols. II & III 333

 

 

PREFACE

 

This book was born out of passion. When I began to study

Wesley over 20 years ago, I mostly stumbled through his collected

works (Jackson edition) to find all the writings relevant

to his perfection beliefs. Since Wesley did not write a systematic

formulation of his perfection doctrine, he left it to his posterity

to organize what he believed and taught. The secondary

literature over the last several decades has contributed much to

our understanding of Wesley–his personal life and historical

context. It is out of this passion that John Wesley’s ‘A Plain

Account of Christian Perfection’ is now being offered in this

ANNOTATED EDITION.

This volume offers a wealth of information under a single

cover: The entire text has been divided into chapters and

verses, enabling detailed study and cross-referencing. The

verse by verse commentary includes 150 quotations from

Wesley, plus the insights of many Wesley scholars. Five end

notes explore Wesley’s early doctrinal development and include

other relevant material from early Methodism. The Introduction

probes into the questions of when and why Wesley

wrote A Plain Account, offering historical context. Finally, an

exhaustive resource section offers the tools for one’s own

study of A Plain Account and Wesley’s theology of perfection.

The collection on synonyms and letters are unique to Wesley

research.

Some recommendations could be helpful to the reader of

this ANNOTATED EDITION. Even if a person has studied

Wesley before, the best place to begin is with the Introduction.

Most important is the section, “Why Wesley Wrote A Plain

Account.” The survey in that section explains the larger historical

context one should keep in mind when reading A Plain

Account.

If the reader has never studied A Plain Account before, it

is recommended they first read through the text before perusing

the commentary. One can read a chapter, or better, several

chapters, and then work through the annotations. This allows

the reader to engage Wesley directly. The annotations serve

only to supplement Wesley's text.

The reader should keep in mind the inductive nature of

the commentary. The annotations move along with the text

and include comments relative to the text under discussion.

There is no attempt to systematize Wesley's views in A Plain

Account. This will be done in Volume III of the series. What

the annotations offer is historical background, explanation and

clarification, cross-references, brief summaries of specific topics,

highlights of key themes, and, most importantly, quotations

from Wesley's other writings that illuminate the text under

discussion. This means the reader is left the task of working

through the text and commentary to formulate their own

conclusions on Wesley's theology of perfection. This also allows

one to begin reading the commentary at any place. The

cross-references will notify the reader of related topics elsewhere

in the text and commentary. The reader should also

keep in mind that the annotations evolve along with the text.

While the early chapters in A Plain Account are short, the later

chapters grow considerably in length and depth. The commentary

moves through this same process by becoming more indepth

as the book unfolds.

If the reader keeps these recommendations in mind, they

will find this ANNOTATED EDITION beneficial in their study of

A Plain Account, and Wesley's theology of perfection.

A main reason why John Wesley wrote A Plain Account

was to encourage Christians, of all varieties, to seek after holiness

of heart and life. He understood that for believers to attain

all that God's grace provides, they would need to become

seekers after holiness. It is with this same motivation that this

ANNOTATED EDITION is now being offered to the public.

 

 

ACKNOWLEDGMENTS

 

Every author finds him or herself indebted to other people

when it comes to writing and publishing a book. I am no exception.

I want to thank my friend Gene Colburn for his words

of encouragement, and for the inspiration to publish the book

in the first place. I am grateful to Randy Maddox for answering

my many email questions, and doing so in a timely manner.

His openness and accessibility was a continual encouragement

in my research. I express appreciation to Rick Friedrich

and Alethea In Heart. From the moment he heard of the

book, Rick has been very supportive to see the book published,

and he gave his time generously during the editing

process. I thank my wife, Lorrie, for her support and patience

while I focused my attention to a little box and screen–we call

the computer. I further want to express gratitude to those

whom I have never met personally, but from whom I have

reaped a rich harvest from their research on John Wesley.

Last, but most importantly, I thank my Lord Jesus Christ for

his saving and perfecting grace. Though I am still a “work in

process,” I offer him my worship and undying devotion.

Mark K. Olson

July, 2005

 

INTRODUCTION

John Wesley (1703-1791) is the chief architect and source

of inspiration to the teaching commonly referred to as Christian

perfection. Among his many publications, the book that

best summarizes his views is A Plain Account of Christian

Perfection, as believed and taught by the Reverend Mr. John

Wesley, from the year 1725, to the year 1777. John Peters calls

it, “Wesley’s most comprehensive exposition of his doctrine.”1

A Plain Account was written at a critical time in Wesley’s life

when his beliefs were crystallizing into their mature position.

Wesley scholars divide his ministry into three periods: the

early years 1725-1738, the middle years 1738-1765, and the

mature years 1765-1791.2 As the subtitle indicates, A Plain

Account went through several printings during Wesley’s lifetime

(six editions). Thomas Jackson, in his edition of Wesley’s

works, includes this preface:

It is not to be understood, that Mr. Wesley's

sentiments concerning Christian Perfection were in

any measure changed after the year 1777. This tract

underwent several revisions and enlargements during

his life-time; and in every successive edition the date

of the most recent revision was specified. The last

revision appears to have been made in the year 1777;

and since that period, this date has been generally

continued on the title-page of the several editions of

the pamphlet. (Works 11:366)

 

About This Annotated Edition

My interest in John Wesley began in 1983 as I was

working through my own Christian beliefs. I found Wesley to

be expounding truths from God’s word that spoke deeply to

1 Peters, 32.

2 Maddox, Responsible Grace, 20; Rack, xi.

my own heart. My interest in A Plain Account became more

serious in the summer of 1995 as I studiously poured over its

pages. I felt at the time, and still do, that this is the book to

master if one is to understand Wesley on the subject of

Christian Perfection. My purpose in writing this annotated

edition is to aid others in their study of Wesley’s doctrine of

perfection as presented in A Plain Account. Wesley never

provided a systematic presentation of his beliefs. What he did

leave us is a large amount of sermons, tracts, essays, and

letters, along with his journals and diaries. A Plain Account is

the closest thing we have from his pen that resembles a comprehensive

presentation of his doctrine of Christian perfection.

This Annotated Edition is divided into two sections: the

text of A Plain Account with annotations, and a resource

section to empower one’s own study. In the future I plan, Lord

willing, to write two sequels that will systematically synthesize

Wesley’s perfection theology as presented in A Plain

Account, and address other relevant issues related to his

doctrine of perfect love and its proclamation today.

A Plain Account of Christian Perfection

With Annotations

The text comes from the 1872 Jackson edition of Wesley’s

works. In 1777 Wesley made his final editorial changes

to A Plain Account, and in 1789 he included it without further

revision in The Discipline of the Methodist Episcopal Church.

The Jackson edition is still the most popular, the most accessible,

and the most affordable of Wesley’s collected writings.

While the new Bicentennial Edition of the Works of John

Wesley is partly finished, and offers unsurpassed introductions

and footnotes, it is still incomplete. To date the Jackson

edition continues to be the most complete edition of Wesley’s

writings, and the only one that contains A Plain Account. For

these reasons the Jackson edition was chosen to be the primary

text used throughout this annotated edition to reference and

quote Wesley.

Wesley originally never had an y chapters in A Plain

Account ; he just numbered each new section at the beginning

of the paragraph. This annotated edition follows the example

of J. Fred Parker and Beacon Hill Press in making each

numbered section a chapter. Each chapter title reflects the

sermon or writing Wesley uses in that chapter, or the ke y

person or thought that the chapter focuses on. I also decided to

go through the entire text and place verse numbers in the text.

This allows for more exact cross-referencing and detailed

commentary. The verse numbers are in a normal roman font

style to distinguish them from Wesley’s own numbering,

which he uses frequently.

The reader will find the annotations to be very complete.

My decision to no t have meager notes is driven by m y purpose:

to help you, the reader, better understand Wesley’s doctrine

of perfection as presented in A Plain Account . Background

information, definitions, scholarly explanations, and many

quotes from Wesley’s other writings are included in the commentary.

A few comments about the annotations might be

helpful. The reader will find that the commentary develops

along with the book. In A Plain Account, Wesley’s views go

through an ever-deepening evolution, reflecting his own

growth in understanding. I have tried to let the commentary

develop along with the book. Therefore, it pays to keep

pressing on. I also sought to minimize cross-referencing in the

early chapters to the later chapters. In a book of this nature

where the same ideas and themes are often repeated, it would

be easy to load up the front of the book with the developed

ideas of later chapters. This robs the reader of experiencing the

evolution of Wesley’s thought. The reader will then miss

understanding John Wesley, which is the purpose of this

annotated edition. The reader should know that summary

statements on key terms and ideas are presented when first

introduced, but these summaries are not meant to be exhaustive

in nature. Five endnotes are included in chapters 3, 7, 17,

24 and 28. The first two endnotes address Wesley’s early

perfection views, and the importance his evangelical experience

at Aldersgate had in shaping his perfection doctrine. The

last three endnotes include the 1744-1747 conference minutes

left out of A Plain Account, several testimonies of perfect

love, and a definition of Christian perfection from an early

Methodist lay leader. This additional material helps the reader

to grasp the full range of Wesley’s perfection theology.

Another idea incorporated into this annotated edition was

to identify synonyms for Christian perfection in bold type.

This alerts the reader to key terms Wesley uses to communicate

his perfection doctrine. Two indexes are included in the

resource section that exhaustively list all the synonyms found

in A Plain Account and in Wesley’s Journal 1761-1766.

The Resource Section

The resource section is designed to empower one’s own

study of A Plain Account and Wesley’s doctrine of Christian

perfection. Included is a timeline, several indexes, an essential

readings list from Wesley’s collected works, and a select

bibliography:

Timeline: Covers every event relevant to A Plain Account in

Wesley’s lifetime.

Index Section:

Scripture: Quotations and allusions to nearly five hundred

scripture passages.

Annotations: All annotations in the commentary section

are listed.

Subject: Topics are located by chapter and verse and are

cross-referenced.

Synonyms: From A Plain Account and Wesley’s Journal

1761-1766.

Wesley’s Writings: Citations from Wesley’s writings in

the commentary section.

Author: Everyone quoted in the annotations are listed.

Essential Readings Section:

This section aids those less familiar with Wesley’s overall

perfection theology to know where to search and find his

relevant writings on the subject in The Works of John Wesley.

Included are twenty sermons, several writings, and an exhaustive

listing of relevant letters.

Select Bibliography on Christian Perfection:

I have listed primary and secondary literature. I have chosen

not to compile an exhaustive bibliography for two reasons.

First, there are an endless number of sources on Wesley.

Second, it is often more helpful to list those sources which

have proven most useful. Also included is a section listing

sources that offer a contrasting perspective on the subject.

 

When Did Wesley Write A Plain Account?

There is general agreement Wesley published A Plain

Account in the year 1766.3 Timothy Smith dates it February

1766.4 Clues as to when Wesley wrote A Plain Account can be

found within the book and from other sources. From the book

itself we can learn the following.

In chapter 26, Wesley begins by stating that in 1764 he

took time to review the “whole subject.” While this comment

points to the gathering of his thoughts and ideas in an

organized way, it also could indicate he was considering the

idea of writing a book on the subject. In chapter 27, he

mentions the year 1765 (27:13), so we know he had not began

writing anything of substance before that year. Also, the first

published edition of A Plain Account included the subtitle,

“from the year 1725, to the year 1765.” This is a clear state-

3 Collins, Scripture way, 172; Heitzenrater, 228; Peters, 32.

4 Smith, A Chronological List, 103.

ment he wrote A Plain Account in 1765. This is what we can

learn from the book itself.

A more precise time of his actual writing can be discerned

from his Journal and from the annual conference in 1765. W.

Stephen Gunter notes that at the conference in August Wesley

read excerpts from the book.5 This shows that the writing

process had begun before the conference began. Since A Plain

Account was not published until the following year, it is safe

to assume the writing process was not yet complete.

Another important piece of information is found in Wesley’s

journal. He includes an interesting letter he wrote to John

Newton on May 14, 1765, just four months prior to the annual

conference. In this letter he gives the following explanation as

to how he came to believe in Christian perfection:

But how came this opinion into my mind? I will

tell you with all simplicity. In 1725 I met with Bishop

Taylor’s ‘Rules of Holy Living and Dying.’ I was

struck particularly with the chapter upon intention,

and felt a fixed intention ‘to give myself up to God.’

In this I was much confirmed soon after by the

‘Christian Pattern,’ and longed to give God all my

heart. This is just what I mean by Perfection now: I

sought after it from that hour.

In 1727 I read Mr. Law’s ‘Christian Perfection,’

and ‘Serious Call,’ and more explicitly resolved to be

all devoted to God, in body, soul, and spirit. In 1730 I

began to be homo unius libri to study (comparatively)

no book but the Bible. I then saw, in a stronger light

than ever before, that only one thing is needful, even

faith that worketh by the love of God and man, all

inward and outward holiness; and I groaned to love

God with all my heart, and to serve Him with all my

strength.

5 Gunter, 212.

January 1, 1733, I preached the sermon on the

Circumcision of the Heart; which contains all that I

now teach concerning salvation from all sin, and

loving God with an undivided heart. In the same year

I printed, (the first time I ventured to print any thing,)

for the use of my pupils, ‘A Collection of Forms of

Prayer;’ and in this I spoke explicitly of giving ‘the

whole heart and the whole life to God.’ This was

then, as it is now, my idea of Perfection, though I

should have started at the word.

In 1735 I preached my farewell sermon at Epworth,

in Lincolnshire. In this, likewise, I spoke with

the utmost clearness of having one design, one desire,

one love, and of pursuing the one end of our life in all

our words and actions.

In January, 1738, I expressed my desire in these

words: —

O grant that nothing in my soul

May dwell but thy pure love alone!

O may thy love possess me whole,

My joy, my treasure, and my crown!

Strange flames far from my heart remove,

My every act, word, thought be love!

Works 3:212-213

What stands out is the close similarity this letter has, both

in thought and structure, with the opening chapters of A Plain

Account. From this letter three inferences can be drawn:

First, Wesley must have already formed a purpose for

writing A Plain Account. When we consider the date and

situation when this letter was written, and the similarities

that exist between the letter and A Plain Account, they

point to one conclusion: Wesley intended on writing a

book defending himself against the criticisms he was

receiving over his perfection theology.

Second, Wesley must have decided on how he was going

to structure the book. Both the letter and the book follow

the same pattern—Wesley telling his story on how he

came to believe in Christian perfection, thereby explaining

what he believes on the subject.

Third, Wesley had not yet completed the book. The letter

includes some material Wesley chose not to include in the

book, namely, his collection of prayers (published 1733)

and the sermon he preached in 1735. Another difference

is the inclusion of a poem included in A Plain Account

(cf. 7:2) but not in the letter.

In conclusion, it appears Wesley began putting together

his ideas, possibly as early as 1764, but definitely by the

spring of 1765. It is possible he may have begun to write a

rough draft later in the spring.6 The main writing was done in

the summer months for him to read portions of it to the annual

conference in August. Since it was published the next year,

Wesley finished the final draft in late fall or early winter. If

Timothy Smith is correct it was published in February 1766.

 

Why Did Wesley Title It A Plain Account?

Once, when I commented to a ministerial colleague that I

was writing a book on Wesley’s A Plain Account of Christian

Perfection, his reply was, “You mean the not-so-plain

account.” Obviously, for many, A Plain Account is anything

6 Another piece of evidence is that Wesley finished the final draft of

a major literary project on April 25, 1765 (Notes on the Old

Testament). It is doubtful he would have started another major

writing project until this task was completed.

but “plain.” What did Wesley mean by giving it the title, A

“Plain” Account?

Wesley was fond of “accounts.” This is probably why he

wrote so many of them.7 Another title, which is similar and

often used by Wesley, is “extract.”8 When the word “account”

was used in a title, he would usually prefix it with something

like “Brief,” “Plain,” “Short,” or “Some.”9

To understand Wesley’s meaning of a “Plain Account,”

we must look at how he uses the word “plain” in his other

writings. In an early sermon he concludes a point with, “This

is God’s short and plain account of true religion and virtue.”10

In A Plain Account of the People Called Methodists he writes,

“This is the plainest and clearest account I can give of the people

commonly called Methodists. It remains only to give you a

short account of those who serve their brethren in love.”11

Another example is found in his journal entry on February 8,

1738, when Wesley speaks of giving the Board of Trustees

(who sponsored his trip to America) a “short but plain account

of the state of the colony.”12 These examples illustrate a

couple of meanings that the word “plain” meant to him. Wesley

often combines it with the word “short,” meaning, a “plain

account” is one that is concise and to the point. He also

connects it with the word “clear,” meaning, an account that is

straight forward, transparent, and understandable.13

There is more to consider. In An Earnest Appeal to Men

of Reason and Religion Wesley states his purpose for writing

7 List Of Works alone includes 16 such writings with the title; Works

14:199ff.

8 E.g. An Extract of the life and death of Mr. Thomas Haliburton;

Works 14:211.

9 E.g. A Short Account of the Death of Samuel Hitchens, Works

14:217,218; A Plain Account of the People Called Methodists,

Works 8:248.

10 Circumcision of the Heart, Works 5:210.

11 Works 8:261.

12 Journal, Works 1:84.

13 See A Compendium of Natural Philosophy: Preface, Works

14:300; The Imitation of Christ: Preface,Works 14:209-10.

is to “give any that are willing to hear a plain account, both of

our principles and actions; as having ‘renounced the hidden

things of shame,’ and desiring nothing more ‘than by manifestation

of the truth to commend ourselves to every man’s

conscience in the sight of God.’”14 In a letter late in his life

(1789) he contrasts a “plain account” to a “false” one.15 In

these two examples Wesley obviously meant by a “plain

account,” one that was accurate and factual. Wesley was a

person who valued “plain truth for plain people,” therefore; he

tried to communicate in the “clearest manner” what his

doctrines were.16

For many who read A Plain Account, they expect it to be

a simple, straightforward statement that requires little effort to

be understood. Instead, what they find is a book that demands

just the opposite, much effort and thoughtful reflection, especially

if one is to mine the depths of Wesley’s views. By

contrast, Wesley had very different motivations for writing the

book. He was seeking to give a straightforward chronicle of

his perfection views, from 1725 to 1765, that would be

accurate, transparent, and concise (cf. 1:2-3; 27:1-2). He must

have felt this was the best way to win people’s trust. So he

shares the relevant facts of his spiritual pilgrimage he deemed

important, and those writings he thought best represented his

views throughout his ministerial career. He does not try to

integrate or harmonize what he says at different times, and he

does not present a systematic statement of his doctrine. Instead,

he records in a concise manner what he taught, when he

taught it, and then offers in the end a brief summary statement

of his present convictions (26:1-12). Therefore, A Plain

Account lacks the internal consistency we normally look for in

doctrinal writings. It often can be repetitious and disjointed in

how the material is put together. This is primarily due to the

reasons why he wrote the book. It is to this question we now

turn our attention.

14 Works 8:3, cf. Second Letter to Rev. Mr. Clark,Works 13:214.

15 Letters, Works 13:113.

16 Sermons, Preface, Works 5:1, 2.

 

Why Did Wesley Write A Plain Account?

Wesley opens with a general explanation of his reasons

for writing (1:1-3; cf. 27:1-2). He tells us he plans to give “a

plain and distinct account of the steps by which” he was led to

“embrace the doctrine of Christian perfection.” While this tells

us what he plans to accomplish with the book, it really does

not reveal his deeper motivations for writing. If we are to

understand why he wrote A Plain Account, we must look elsewhere

within the book and to other sources, like his Journal.

One of the main characteristics of A Plain Account is its

apologetic tone. Wesley repeatedly defends himself against

the criticism he has been inconsistent in his perfection views

(6:16-17; 10:30; 13:33; 14:11; 15:20; 17:24; 18:21-22; 27:13).

In chapters 10 and 11, Wesley mentions the early opposition

he faced over his doctrine of perfection. It was the criticisms

at that time, which motivated him to write and publish the

polemic sermon Christian Perfection (ch 12). He also ends A

Plain Account with a very strong apologetic appeal to those

who are critical of his perfection beliefs (27:3-9; 28:1-12).

Through the years Wesley would continue to defend himself

against those who were critical of his perfection theology (cf.

On Perfection, Works 6:411).

In 1758, fresh winds of revival were beginning to be felt,

and a new interest in attaining perfection was included in this

outpouring of the Spirit. Henry Rack informs us that at the

1758 annual conference questions were asked concerning

perfection.17 In 1759 Wesley records that “perceiving some

danger that a diversity of sentiments should insensibly steal in

among us, we again largely considered this doctrine” at the

annual conference (19:1). “Diversity of sentiments” did steal

in among them. Within three years Wesley found himself in

the middle of a schism over the subject of perfection. While

Wesley wrote three tracts and two sermons to bring correction

17 Rack, 335; Outler, John Wesley, 177; cf. 19:11.

and balance, it was to no avail.18 Two Methodist preachers,

Thomas Maxfield and George Bell, had come to embrace what

Wesley calls “angelic” perfection. Both men claimed they had

attained a state in which it was impossible for them to sin, or

to be tempted. They also claimed they would not physically

die (20:3). George Bell believed he had the gift of healing. It

was claimed he healed a person of blindness, and that he

attempted to raise another person from the dead. Their meetings

were full of emotion and created quite a stir among the

Methodists. Many, including his brother Charles, wanted John

to act more swiftly and decisively. But Wesley thought he

must be cautious. He feared he would hinder the move of

God’s Spirit as many were making claims to being entirely

sanctified.19 In John’s journal, we see him leaning toward the

side of caution. He continues to point out the positives, as well

as the negatives, in Bell and Maxfield’s ministries.20 In December

1762, George Bell finally went too far. He predicted

the world would end on Februar y 28, 1763 (ch 22). Wesley

finally took a public stand and renounced the prophecy. By the

beginning of February things came to a head with both

Maxfield and Bell separating from Wesley.21 The importance

this schism had in the writing of A Plain Account is apparent

in that Wesley devotes three chapters to the schism and

prophecy of George Bell (chs 20-22). These chapters contribute

little to Wesley’s explication of Christian perfection.

Their purpose is apologetic. This time, though, it was not only

from critics outside of Wesley’s societies he was defending

himself against, but also from those who were under his

ministry and pastoral care.

18 The tracts are: Thoughts on Christian Perfection, 1759, ch 19;

Cautions and Directions Given to the Greatest Professors, 1762,

incorporated into ch 25; and Farther Thoughts on Christian

Perfection, 1762, ch 25, cf. Journal, Works 3:76; The two sermons

are: Wandering Thoughts, 1762; On Sin in Believers, 1763, cf.

Journal, Works 3:130.

19ƒnJournal, Works 3:122.

20 Journal, Works 3:119; Gunter, 220.

21 Journal, Works 3:125-28,130-33.

The effects of the perfectionist controversy were long

lasting. Two years later (May 1764) John wrote to his brother

Charles, “The frightful stories wrote from London had made

all our Preachers in the north afraid even to mutter about

perfection... It is what I foresaw from the beginning; that the

devil would strive by Thomas Maxfield and company to drive

perfection out of the kingdom.”22 In the years ahead, the

controversy caused Charles to drift toward a progressive view

of perfection, in contrast to John who sought to emphasize the

instantaneous aspect of the experience.23 The annual conferences

continued to be taken up with the subject of perfection,

24 as Wesley continued to deal with many who were

deeply affected by the whole affair. Even 30 years later people

still remembered the schism and were turned off to any experience

of perfection in this life.25 At the 1763 annual conference

the schism moved Wesley to pass the model deed,

which made his four volumes of sermons and Explanatory

Notes on the New Testament the authoritative basis for all

doctrine and teaching within the Methodist societies.26

The revival, with its critics, schism and continuing controversy,

was the setting which finally compelled Wesley to

publish a definitive statement on what he believed concerning

Christian perfection. Since Wesley was always concerned to

communicate in plain words, he chose a style that he felt

would serve him best: to simply tell his story on how he came

to embrace Christian perfection and to state clearly what his

views were at specific periods of his ministerial career. To

accomplish this task he thought it best to quote his various

writings at different periods of his career. Those who followed

Wesley were looking for him to point out the spiritual path

22 Letters, Works 12:126.

23 Letters, Works 12:131; Tyson, C. Wesley on Sanctification, 248-

252.

24 Gunter, 212.

25 Gunter, 226.

26 For overview of the perfectionist controversy, see Goodwin, 58-

91; Heitzenrater, 209-211; Rack, 333-342; Tyson, C. Wesley on

Sanctification, 268-281.

they felt called b y God to travel down, and Christian perfection

was at the heart of this path. Wesley, sensing this, knew he

needed to communicate clearly to avoid any confusion (if that

was really possible). This brings us to another reason why he

wrote A Plain Account. I refer to this as his pastoral concern.

Wesley gives much space in chapter 25 to professors of

perfection. The tone is pastoral as he advises them on how to

behave toward others and what to guard against within their

own hearts (25:108-167). He then offers his people a series of

“reflections” for them to ponder and weigh (25:168-217). As

mentioned before, Wesley did believe in recent years many

were experiencing God’s perfecting grace (cf. ch 24 end n).

His shepherd’s heart felt compelled to give his people the

necessary counsel they needed to stay on the right path, and

not fall into the devil’s trap as had Bell and Maxfield. As his

letters demonstrate, Wesley repeatedly recommended A Plain

Account to his followers for their spiritual development.27 This

pastoral concern is a major reason why he repeatedly reissued

the book, and why it has had such an enduring history in the

life of the Christian community. After all, the perfectionist

controversy of the early 1760’s is long past, but A Plain

Account is continually being reprinted. Today, A Plain

Account is a devotional and theological classic. Wesley did

have deeper motivations than the situation at hand, and his

pastoral concern gives us insight into his deepest motivation

for writing the book. This leads us to our next inquiry as to

why he wrote.

Christian perfection is what John Wesley believed to be

God’s purpose for every believer in Christ. The doctrine

encapsulates in two words what he taught was God’s goal,

through the cross, for ever y Christian. We could even say, that

for John Wesley, Christian perfection is Christianity and perfection

is the theme of the God’s Word.28 The ideal of perfection

captured his imagination as a young man and became

the spring from which his entire life and ministry flowed. This

27 See Letters, Works 12:371, 393, 445, 501; Great Holiness

Classics, 4:68, 69.

28 Tracy, 32; Letters, Works 13:9.

is why his conversion to perfection in 1725 is so significant

(2:2 n; ch 7 end n).

The essence of Christian perfection is this: God s o transforms

your dispositional nature, that his love, even his perfect

love, becomes the natural and habitual characteristic of your

life. Added to this, God can do this work of grace in this life,

which is so characterized by ignorance, mistake, temptation,

and trial —all the human frailties that are inescapable in this

life.29

This became the great challenge. How does one reconcile the

ideal of perfect love with the realities of this world? How does

one live in this fallen world with God’s love reigning in their

thoughts, words, and actions? What would such a life look

like? How would we recognize it? What are the essential

qualities of such a life? How does one attain it? This is the real

task Wesley sets out to accomplish in A Plain Account. This

was a daunting challenge. His critics were in two camps. The

first camp included spiritual elitists, who so emphasized the

ideal of perfection that they came to believe they could not

even be tempted b y sin. The y attacked Wesle y for not trul y

believing in perfection at all.30 In the second camp were selfdefined

spiritual realists, who so emphasized the evils and

frailties of this life that they believed no one could ever be so

changed and transformed by God’s grace. Wesl ey attempted,

as he saw it, to walk down the middle. He had to define

according to scripture, reason, and experience

31 what was the

true nature of this experience, how to recognize it, and how to

attain it. He had to present it in as simple a format as possible,

so that everyone, from the regular Methodist attendee to the

highly educated Anglican bishop, would be able to understand

29 Maddox, Responsible Grace, 188; Collins, Scripture Way, 171-

72.

30 Maxfield, “Mr. W. pulled it down.” Works 3:126.

31 In A Plain Account Wesley never appeals to tradition in support

or defense of his views. His references to Taylor, Kempis, and Law

in chs 2-4 relate to Wesley’s own spiritual journey and reflect his

own early beliefs. As such, they do not serve as supports or defenses

of his doctrine of perfection as presented in A Plain Account.

what he believed, how he came to believe it, and why he

believed it. In this way he hoped to defend himself against his

critics and point his people to the goal of perfect love. This is

what he set out to accomplish, and this, I believe, was his

deepest motivation for writing A Plain Account of Christian

Perfection, as believed and taught by the Reverend Mr. John

Wesley from the year 1725 to the year 1777.