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 resign'd,
And pure, and full of faithful love.

O that I now from sin releas'd,
Thy word might to the utmost prove,
Enter into the promis'd 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 sore disease

Sav'd, and to perfect health restor'd,

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 cloth'd, 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 see his Face,
I shall be holy here.

He visits now the house of clay,
He shakes his future home;

O would'st 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!

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Page 253.

17. On Monday, June 25, 1744, our first Conference began, six clergymen, and all our preachers being present. The next morning we seriously considered the doctrine of Sanctification or Perfection. The questions asked concerning it, and the substance of the answers given, were as follows:

Q. What is it to be sanctified?

A. To be renewed in the image of God, in righteousness and truc holiness.

Q. What is implied in being a perfect Christian?

A. The loving God with all our heart, and mind, and soul. Deut. vi. 5.

Q. Does this imply, that all inward sin is taken away?

A. Undoubtedly or how can we be said to be cleansed from all uncleanness? Ezek. xxxvi.

Our second Conference began Aug. 1, 1745. The next morning we spoke of Sanctification as follows:

Q. When does inward Sanctification begin?

A. In a moment a man is justified. Yet sin remains in him; yea, the seed of sin, till he is sanctified throughout. From that time a believer gradually dies in sin, and grows in grace.

Q. Is this ordinarily not given till a little before death?

A. It is not to those, who expect it no sooner.

Q. But may we expect it sooner?

A. Why not? For although we grant, 1. That the generality of believers, whom we have hitherto known, were not sanctified till near death 2. That few of those, to whom St. Paul wrote his Epistles, were so at that time: Nor, 3. He himself at the time of writing his former Epistles: yet all this does not prove, that we may not be so to-day.

Q. In what manner should we preach sanctification?

A. Scarcely at all to those who are not pressing forward: to those who are, always by way of promise; always drawing, rather than driving.

Our third Conference began Tuesday, May 26, 1746.

In this we carefully read over the Minutes of the two preceding Conferences, to observe whether any thing contained therein might be retrenched or altered upon more mature consideration. But we did not see cause to alter in any respect, what we had agreed upon before.

Our fourth Conference began on Tuesday, June 16, 1747. As several persons were present who did not believe the doctrine of Perfection, we agreed to examine it from the foundation.

In order to this, it was asked,

Q."How much is allowed by our brethren, who differ from us, with regard to entire sanctification ?"

A. They grant, 1. That every one must be entirely sanctified 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 pressing after it, and to exhort all others so to do. Q. What do we allow them?

A. We grant, 1. That many of those who have died in the faith, yea, the greater part of those we have known, were not perfected in love, till a little before their death: 2. That the term sanctified, is continually applied by St. Paul, to all that were justified: 3. That

by this term alone, he rarely, if ever, means "Saved from all sin :" 4. That consequently it is not proper to use it in that sense, without adding the word wholly, entirely, or the like: 5. That the inspired writers almost continually speak of or to those who are justified, but very rarely of or to those who were totally sanctified:* 6. That consequently it behooves us to speak almost continually of the state of justification; but more rarely, at least in full and explicit terms, concerning entire sanctification.

Q. What then is the point where we divide?

A. It is this: Should we expect to be saved from all sin before the article of death?

Q. Is there any clear Scripture promise of this: That God will save us from all sin?

A. There is, Psalm cxxx. 8: "He shall redeem Israel from all his sins."

This is more largely expressed in the prophecy of Ezekiel : "Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols will I cleanse you.--I will also save you from all your uncleannesses." chap. xxxvi. ver. 25. 29. No promise can be more clear. And to this the Apostle plainly refers in that exhortation: "Having these promises, let us cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God." 2 Cor. vii. 1. Equally clear and express is that ancient promise: "The Lord thy God will circumcise thy heart, and the heart of thy seed, to love the Lord thy God with all thy heart, and with all thy soul." Deut. xxx. 6.

Q. But does any assertion answerable to this, occur in the New Testament?

A. There does, and that laid down in the plainest terms. So, 1 John iii. 8, "For this purpose the Son of God was manifested, that he might destroy the works of the Devil :" the works of the Devil, without any limitation or restriction; but all sin is the work of the Devil. Parallel to which is the assertion of St. Paul: Eph. v. 25. 27: "Christ loved the Church and gave himself for it,-that he night present it to himself a glorious Church, not having spot, or wrinkle, or any such thing, but that it might be holy and without blemish."

And to the same effect is his assertion in the eighth of the Romans, ver. 3, 4: "God sent his son-that the righteousness of the law might be fulfilled in us, who walk not after the flesh but after the Spirit."

Q. Does the New Testament afford any farther ground for expecting to be saved from all sin ?

A. Undoubtedly it does, both in those prayers and commands, which are equivalent to the strongest assertions.

That is, unto those alone, exclusive of others: but they speak to them, jointly with others, almost continually.

† More rarely I allow; but yet in some places very frequently, strongly, and explicitly,

Q. What prayers do you mean?

A., Prayers for entire sanctification, which, were there no such thing, would be mere mockery of God. Such in particular are, 1. "Deliver us from all evil." Now when this is done, when we are delivered from all evil, there can be no sin remaining. 2. "Neither pray I for these alone, but for them also who shall believe on me through their word; that they all may be one, as thou, Father, art in me and I in thee, that they also may be one in us; I in them, and thou in me, that they may be made perfect in one." John xvii. 20, 21. 23. 3. "I bow my knees unto the God and Father of our Lord Jesus-that he would grant you-that ye being rooted and grounded in love, may be able to comprehend with all saints, what is the breadth, and length, and depth, and height, and to know the love of Christ which passeth knowledge. That ye may be filled with all the fulness of God." Eph. iii. 14, &c. 4. "The very God of peace sanctify you wholly; and I pray God, your whole spirit, soul, and body, may be preserved blameless unto the coming of our Lord Jesus Christ." 1 Thess. v. 23.

Q. What command is there to the same effect?

A. 1. "Be ye perfect, as your Father who is in heaven, is perfect." Matt. v. 48. 2. "Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind." Matt. xxii. 37. But if the love of God fill all thy heart, there can be no sin there.

Q. But how does it appear, that this is to be done before the article of death?

A. 1. From the very nature of a command, which is not given to the dead, but to the living. Therefore, "Thou shalt love God with all thy heart," cannot mean, thou shalt do this when thou diest, but while thou livest.

2. From express texts of Scripture. 1. "The grace of God that bringeth salvation hath appeared to all men; teaching, that having renounced ungodly and worldly lusts, we should live soberly, rightcously, and godly in this present world: looking for the glorious appearing of our Lord Jesus Christ, who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." Tit. ii. 11-14. 2. «He hath raised up a horn of salvation for us; to perform the mercy promised to our fathers; the oath which he sware to our father Abraham, that he would grant unto us, that we being delivered out of the hands of our enemies, should serve him without fear, in holiness and righteousness, before him, all the days of our life." Luke i. 62, &c.

Q. Is there any example in Scripture of persons who have attained to this?

A. Yes, St. John, and all those of whom he says, "Herein is our love made perfect, that we may have boldness in the day of judgment, because as he is, so are we in this world." 1 John iv. 17.

Q. Can you show one such example now? Where is he that is thus perfect?

A. To some that make this inquiry one might answer, If I knew one here, I would not tell you: for you do not inquire out of love. You are like Herod you only seek the young child to slay it.

But more directly we answer. There are many reasons, why there should be few, if any, indisputable examples. What inconveniences would this bring on the person himself, set as a mark for all to shoot at! And how unprofitable would it be to gainsayers! "For if they hear not Moses and the Prophets," Christ and his Apostles, "neither would they be persuaded though one rose from the dead."

Q. Are we not apt to have a secret distaste to any who say they are saved from all sin ?

A. It is very possible we may, and that upon several grounds: partly from a concern for the good of souls, who may be hurt, if these are not what they profess; partly from a kind of implicit envy at those who speak of higher attainments than our own; and partly from our natural slowness and unreadiness of heart, to believe the works of God.

Q. Why may we not continue in the joy of faith till we are perfected in love?

A. Why indeed! Since even holy grief does not quench this joy since even while we are under the cross, while we deeply partake of the sufferings of Christ we may rejoice with joy unspeakable.

From these extracts it undeniably appears not only what was mine and my brother'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 these Conferences we had one dissenting voice: but whatever 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 see these before they were published, there were some things in them which I did not approve of. But I quite approved of the main of the hymns on this head; a few verses of which are subjoined: