THE HOLINESS EMPHASIS IN THE WESLEYS' HYMNS

Roy S. Nicholson, D.D.
(Former General President, The Wesleyan Church)

One distinguishing mark of an early Methodist congregation was its singing. "The Methodists were happy folk. They sang at meeting, on the way to meeting, on the way home from meeting, at home, at work, at leisure. In fact, that was one of the charges sometimes brought against them - that they sang too much."(1) They considered that "sour godliness is the devil's religion."(2)

Much has been said about the Methodist Revival being marked by great preaching, but it was also marked by great singing. Luccock and Hutchinson suggest that the singing voice "carried farthest;" and that "scores of the communities which never heard any of the outstanding preachers" did hear "the characteristic message of the evangelical revival" by the singing of the hymns of the Wesleys and their friends. That message was declared "in such a form that it could...not be easily forgotten."(3)

Prior to the Wesleys' day the churches of the English-speaking world considered "the ancient chants, with metrical versions of the Psalms... the only music...fit to be heard in the house of God. Charles Wesley changed all that by introducing into Methodist worship a new concept of sacred music."(4) It was his songs which gave the Methodist Movement "fire and warmth" and caused one to call the Methodists "a nest of singing birds."

The poetical works of the Wesleys were voluminous. Charles is said to have written 6500 hymns. Luccock and Hutchinson state that about two thousand of them were never printed; and that by far the larger majority have long since been forgotten.(5)

Even a casual glance at the Topical Index of Charles Wesley's hymns reveals an "astonishing...range of interests." The authors of The Story of Methodism attribute this fact to his keenness to detect human needs, for he "almost always wrote to meet a definite need," and "the hymns came pouring forth to be sung under almost any condition which might conceivably occur to mortals."(6) Abel Stevens, the Methodist historian, lists eighteen classifications besides Wesley's hymns for Sunday public worship. Some of those classifications are subdivided, as seen in a breakdown of the Hymns for the Use of Families. The early Methodists could find both "inspiration and...guidance for almost every moment of their lives in the hymns of Charles Wesley."(7)

Our particular concern in this study is with those hymns which John Wesley described as "a body of practical and experimental theology." In the Preface to the 1780 hymnbook John Wesley asked:

"In what other publication of the kind, have you so distinct and full account of Scriptural Christianity? Such declarations of the heights and depths of Religion, speculative and practical? So strong cautions against the most plausible errors; particularly those that are now most prevalent? And so clear directions for making your calling and election sure; for perfecting holiness in the fear of God?"(8)

A careful study of the Wesleys' hymns reveals a prevalence of "personal pronouns." They are full of personal expressions and experiences. In this they differ widely from the best hymns of their contemporaries. "Wrestling Jacob," originally comprised of about thirty verses, has been reduced to about one-fourth that number, and many people in the modern holiness movement have never heard of it. Isaac Watts is reported to have said that "he would have given all the hymns which he had written to have been the author of that group of Charles Wesley's hymns known as 'Wrestling Jacob.'"(9) The pronouns in this hymn make it live:

But the revelation of his name and nature comes in the "climactic verse."

It is no wonder that Wesley cried out, "O for a thousand tongues to sing my great Redeemer's praise! " for "He breaks the power of cancelled sin, He sets the prisoner free; His blood can make the foulest clean, His blood avail'd for me."

Although Charles Wesley produced by far the greatest number of the hymns, John Wesley's contribution was very significant. In The Story of Methodism, at least three areas of John's influence are given. He was editor for the hymns Charles and other early Methodists wrote. He was translator of at least twenty-four of the finest hymns by the Moravians and the German pietists. Then, his insistence that congregational singing be dignified, "and that his followers should consider the meaning of the words they were singing. . .John Wesley set his face like flint against cheap music and vulgar verses in Christian worship."(10)

Under such influence those early Methodists went out "to sing a new day into Britain. What some of them lacked in head they made up in heart; when their tongues failed they had an inexhaustible supply of songs on which to fall back."(11)

William E. Sangster said that John Wesley "censored" Charles' hymns so that "in their wholeness and as finally approved and published," they expressed "the mind of John even more than the mind of Charles."(12) This, Sangster feels, is especially true of "the hymns of Charles Wesley on Christian Perfection," due to what another calls "judicious omission and occasional alteration."(13)

It is generally true, as Sangster wrote, that "Hymns are not a very exact means of expounding theology...but for the most part the "People called Methodists' have learned their theology from their hymns."(14) Nevertheless, when one takes into account John Wesley's meticulous care to be scriptural, reasonable, and practical in what he taught and approved, those hymns composed a sound body of theology on holiness. The multifaceted theme of "great salvation," as that of "holiness," as believed and taught by the Wesleys and their successors cannot be expressed adequately even by the use of many descriptive terms. The important thing is that the terminology used properly represents "the nature and properties of Christian perfection" as advocated by John Wesley.(15)

The principal elements of the doctrine of Christian Perfection are: it is distinct from and subsequent to regeneration; it is a Spirit-wrought experience of God's grace; it is by faith, and consequently the salvation which it produces is said to be instantaneously wrought within; it cleanses the heart from all sin, whether sin be called "original" or "inbred"; it perfects one in love, so that he loves God supremely, and his neighbor as himself; and it empowers the soul to do the whole will of God. "In other words, to be inwardly and outwardly devoted to God; and all devoted in heart and life."(16)

The Wesleys used scriptural, figurative and extrabiblical terms in their hymns on holiness. These terms are as varied as the facets of the doctrine and the experience and the life of holiness. To list them all would be impossible within the limited time and space at our disposal. (For the interested reader a partial list is included in the notes and documentations at the end of this article.)

The call to holiness is effectively expressed in the following stanzas.

The true nature of sin is expressed in terms which show that "sin is knit into our nature, rather than something cupped into it. The word 'inbred' is frequently used."(18)

Wesley also used other descriptive expressions, such as: the dire root and seed of sin; indwelling sin; my vile affections; the old Adam; pride and unbelief; the carnal mind; the bent to sinning; anger...hate, envy, jealousy; anger and sloth; desire and pride; sinful blot; the filth of self and pride; my unsettled soul; the dross of base desire; sin's disease; my every stain; the filth of sin; corrupt throughout my ruined frame; my total fall from God; sin-distrest, and other similar terms to reveal the necessity of "inward holiness" as a work of divine grace to fit one to live and to die.

Wesley's hymns will show that "it is a complete deliverance that is taught. The words 'all,' 'every,' 'ever,' 'no more,' 'perfect,' 'spotless,' 'sanctify' are not merely used, but pressed into the emphatic place."(19)

It is at this point that many have scorned the Wesleyan teaching of "a second work of grace." But Wesley was as clear here as in his preaching, and as scriptural and reasonable.

It is at this point that some have claimed that there was an apparent difference between the emphasis which Charles put on this aspect of religious experience and that placed by John. But it should be kept in mind that it was John who edited and published the hymns, and that it was John whose mature reasoning prevailed.

In this section of our study let particular attention be given to the instantaneousness of the experience as suggested by such terms as "now," "this moment," and "this accepted hour."

B. Conditions to be met for Perfect Love

1. Prayer:

2. Consecration:

In this connection, it would be well to consider that grand old hymn: "A Charge to Keep I Have," which is, or ought to be, well known to all Wesleyan people.

The Wesleys' personal element is emphasized in the foregoing hymn as is evident from the frequent use of the personal pronouns.

This glorious blessing, or experience, is a work of God, but it is also a covenant work which involves man's willingness and faith, as well and his desire expressed in (prayer) and his consecration. Its obtainment requires faith.

3. Faith

Sin is dealt with in a manner that gets to the root of the trouble. The terms used to describe sin are such as to indicate that the cure must be radical: thoroughgoing. Sangster calls attention to Wesley's use of such terms as slay, scatter, mortify, extirpate, consume, erase, wash, root out, and dry up.(20) Each of these terms, and any other to be mentioned, indicates an inward and radical operation of God's Spirit.

Certainly these twenty-odd different expressions used to describe the radical nature of God's treatment of sin should leave no doubt as to the Wesleys' belief in full deliverance (salvation) from all sin.

With such a wonderful Savior, who provided such a glorious salvation, which is so abundantly promised, so divinely-wrought, so authoritatively assured, and so joyous in its blessedness, it is not to be wondered that Wesley cried out:

1. Halford E. Luccock and Paul Hutchinson, The Story of Methodism (New York: The Methodist Book Concern, 1926), p. 105.

2. Ibid.

3. Op. cit., p. 106.

4. Ibid.

5. Op. cit., p. 108. (Luke Tyerman, The Life and Times of The Rev. John Wesley (London: Hodder and Stoughton, 1871), p. 397 says that not fewer than 6600 of Charles' hymns were published. See also pages 398,399. In this same connection, see Richard Watson, The Life of John Wesley. (Nashville, Tenn.: Pub. House of the M.E. Church, South,; new Edition by Thomas O. Summers, 1912), pp. 293-300.

6. Luccock and Hutchinson, op. cit., p. 109.

7. Ibid., p. 110.

8. William E. Sangster, The Path to Perfection (New York and Nashville, Tenn.: Abingdon-Cokesbury Press, 1st American edition, 1943), p. 59.

9. Luccock and Hutchinson, op. cit., pp. 111-112.

10. Ibid., pp. 115-116.

11. Ibid., p. 118.

12. Sangster, op. cit., p. 57.

13. Ibid., p. 59.

14. Ibid., p. 60.

15. John Wesley, A Plain Account of Christian Perfection (London: The Epworth Press, 1952), pp. 30-39, 41, 112, 112.

16. Sangster, op. cit., p. 60.

17. Scriptural, Figurative and Extra - Biblical terms used by the Wesleys in their hymn to express the doctrine of holiness.

18. Sangster, op. cit.

19. Ibid.

20. Ibid., p. 62.

In connection with this study several other books were used but no references were made to them in the article. Most were used mainly for verification. (1) The Poetical Works of John and Charles Wesley, collected and arranged by G. Osburn, D. D. (London: The Wesleyan Methodist Conference Office, 1868). (2) Several editions of The Wesleyan Hymnal, issued by The Wesleyan Methodist Connection of America, or The Wesleyan Methodist Connection (or Church)of America, from its several Publishing House locations from 1844 to 1951. (3) Hymns of the Higher Life, ed. B.K.P. (New York: Broughton and Wyman, 1868 - 12 of the 144 Hymns therein are by the Wesleys). (4) The Salvation Army Song Book (New York: Salvation Army Pub. Department, Second printing, 1956, section on "The Life of Holiness." (This section contains at least 38 Hymns by the Wesleys, including John's translations).

Edited by Nick Nettles