every part of my life (not some only) must either be a sacrifice to God, or myself, that is, in effect, to the devil. Can any serious person doubt of this, or find a medium between serving God and serving the devil? 3. In the year 1726, I met with Kempis's "Christian's Pattern." The nature and extent of inward religion, the religion of the heart, now appeared to me in a stronger light than ever it had done before. I saw, that giving even all my life to God (supposing it possible to do this, and go no farther) would profit me nothing, unless I gave my heart, yea, all my heart to him. I saw, that "simplicity of intention, and purity of affection," one design in all we speak or do, and one desire ruling all our tempers, are indeed " "the wings of the soul," without which she can never ascend to the mount of God. 4. A year or two after, Mr. Law's "Christian Perfection" and "Serious Call" were put into my hands. These convinced me, more than ever, of the absolute impossibility of being half a Christian; and I determined, through his grace, (the absolute necessity of which I was deeply sensible of,) to be all devoted to God, to give him all my soul, my body, and my substance. Will any considerate man say, that this is carrying matters too far? or that any thing less is due to Him who has given himself for us, than to give him ourselves, all we have, and all we are. 5. In the year 1729, I began not only to read, but to study, the Bible, as the one, the only standard of truth, and the only model of pure religion. Hence I saw, in a clearer and clearer light, the indispensable necessity of having "the mind which was in Christ," and of "walking as Christ also walked;" even of having, not some part only, but all the mind which was in him; and of walking as he walked, not only in many or in most respects, but in all things. And this was the light, wherein at this time I generally considered religion, as a uniform following of Christ, an entire inward and outward conformity to our Master. Nor was I afraid of any thing more, than of bending this rule to the experience of myself, or of other men; of allowing myself in any the least disconformity to our grand Exemplar. 6. On January 1, 1733, I preached before the university, in St. Mary's Church, on the Circumcision of the Heart;" an account of which I gave in these words: "It is that habitual disposition of soul which, in the sacred writings, is termed holiness; and which directly implies, the being cleansed from sin, from all filthiness both of flesh and spirit; and, by consequence, the being endued with those virtues which were in Christ Jesus; the being so renewed in the image of our mind,' as to be perfect as our Father in heaven is perfect."" (Vol. i, p. 148.) In the same sermon I observed, "Love is the fulfilling of the law, the end of the commandment.' It is not only the first and great' command, but all the commandments in one.. 'Whatsoever things are just, whatsoever things are pure, if there be any virtue, if there be any praise, they are all comprised in this one word, love. In this is perfection, and glory, and happiness: the royal law of heaven and earth is this, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength. The one perfect good shall be your one ultimate end. One thing shall ye desire for its own sake, the fruition of Him who is all in all. One happiness shall ye propose to your souls, even a union with him that made them, the having fellowship with the Father and the Son,' the being 'joined to the Lord in one spirit.' One design ye are to pursue to the end of time, the enjoyment of God in time and in eternity. Desire other things, so far as they tend to this; love the creature, as it leads to the Creator. But in every step you take, be this the glorious point that terminates your view. Let every affection, and thought, and word, and action, be subordinate to this. Whatever ye desire or fear, whatever ye seek or shun, whatever ye think, speak, or do, be it in crder to your happiness in God, the sole end, as well as source, of your being." (Ib. pp. 150, 151.) I concluded in these words: "Here is the sum of the perfect law, the circumcision of the heart. Let the spirit return to God that gave it, with the whole train of its affections.--Other sacrifices from us he would not, but the living sacrifice of the heart hath he chosen. Let it be continually offered up to God through Christ, in flames of holy love. And let no creature be suffered to share with him; for he is a jealous God. His throne will he not divide with another; he will reign without a rival. Be no design, no desire admitted there, but what has him for its ultimate object. This is the way wherein those children of God once walked, who being dead still speak to us: Desire not to live but to praise his name; let all your thoughts, words, and works tend to his glory.' Let your soul be filled with so entire a love to him, that you may love nothing but for his sake.' 'Have a pure intention of heart, a steadfast regard to his glory in all your actions.' For then, and not till then, is that mind in us, which was also in Christ Jesus, when in every motion of our heart, in every word of our tongue, in every work of our hands, we pursue nothing but in relation to him, and in subordination to his pleasure;' when we too neither think, nor speak, nor act, to fulfil our own will, but the will of Him that sent us ;' when, whether we eat or drink, or whatever we do,' we do it all to the glory of God,'” (Ib. p. 153.) It may be observed, this sermon was composed the first of all my writings which have been published. This was the view of religion I then had, which even then I scrupled not to term perfection. This is the view I have of it now, without any material addition or diminution. And what is there here, which any man of understanding, who believes the Bible, can object to? What can he deny, without flatly contradicting the Scripture? what retrench, without taking from the word of God? 7. In the same sentiment did my brother and I remain (with all those young gentlemen in derision termed Methodists) till we embarked for America, in the latter end of 1735. It was the next year, while I was at Savannah, that I wrote the following lines:— Is there a thing beneath the sun, That strives with thee my heart to share? Ah! tear it thence, and reign alone, The Lord of every motion there! In the beginning of the year 1735, as I was returning from thence the cry of my heart was, O grant that nothing in my soul May dwell, but thy pure love alone! O may thy love possess me whole, I never beard that any one objected to this. And indeed who can object? Is not this the language, not only of every believer, but of every one that is truly awakened? But what have I wrote, to this day, which is either stronger or plainer? 8. In August following, I had a long conversation with Arvid Gradin, in Germany. After he had given me an account of his experience, I desired him to give me, in writing, a definition of " the full assurance of faith," which he did in the following words : Requies in sanguine Christi; firma fiducia in Deum, et persuasio de gratiâ divinâ; tranquillitas mentis summa, atque serenitas et pax; cum absentia omnis desiderii carnalis, et cessatione peccatorum etiam interno rum. "Repose in the blood of Christ; a firm confidence in God, and persuasion of his favour; the highest tranquillity, serenity, and peace of mind, with a deliverance from every fleshly desire, and a cessation of all, even inward sins." This was the first account I ever heard from any living man, of what I had before learned myself from the oracles of God, and had been praying for, (with the little company of my friends,) and expecting, for several years. 9. In 1739, my brother and I published a volume of "Hymns and Sacred Poems." In many of these we declared our sentiments strongly and explicitly. So, page 24, Again, Again, Once more, Turn the full stream of nature's tide; Let all our actions tend To thee, their source; thy love the guide, Earth then a scale to heaven shall be; Lord, arm me with thy Spirit's might, And my sole business be thy praise. (p. 122.) Eager for thee I ask and pant, So strong the principle divine, Carries me out with sweet constraint, Heavenly Adam, life divine, It would be easy to cite many more passages to the same effect. But these are sufficient to show, beyond contradiction, what our sentiments then were. 10. The first tract I ever wrote expressly on this subject was published in the latter end of this year. That none might be prejudiced before they read it, I gave it the indifferent title of "The Character of a Methodist." In this I described a perfect Christian, placing in the front, "Not as though I had already attained." Part of it I subjoin without any alteration: "A Methodist is one who loves the Lord his God with all his heart, with all his soul, with all his mind, and with all his strength. God is the joy of his heart, and the desire of his soul, which is continually crying, Whom have I in heaven but thee? and there is none upon earth whom I desire besides thee.' My God and my all! Thou art the strength of my heart, and my portion for ever.' He is therefore happy in God; yea, always happy, as having in him a well of water springing up unto everlasting life, and overflowing his soul with peace and joy. Perfect love having now cast out fear, he rejoices evermore. Yea, his joy is fuil, and all his bones cry out, Blessed be the God and Father of our Lord Jesus Christ, who, according to his abundant mercy, hath begotten me again unto a living hope of an inheritance incorruptible and undefiled, reserved in heaven for me.' "And he, who hath this hope, thus full of immortality, in every thing giveth thanks, as knowing this (whatsoever it is) is the will of God in Christ Jesus concerning him. From him therefore he cheerfully receives all, saying, 'Good is the will of the Lord;' and whether he giveth or taketh away, equally blessing the name of the Lord. Whether in ease or pain, whether in sickness or health, whether in life or death, he giveth thanks from the ground of the heart to Him who orders it for good; into whose hands he hath wholly committed his body and soul, as into the hands of a faithful Creator.' He is therefore anxiously careful for nothing,' as having 'cast all his care on Him that careth for him;' and in all things' resting on him, after 'making' his ' request known to him with thanksgiving.' "For indeed he prays without ceasing; at all times the language of his heart is this, 'Unto thee is my mouth, though without a voice; and my silence speaketh unto thee.' His heart is lifted up to God at all times, and in all places. In this he is never hindered, much less interrupted, by any person or thing. In retirement or company, in leisure, business, or conversation, his heart is ever with the Lord. Whether he lie down, or rise up, 'God is in all his thoughts: he walks with God continually; having the loving eye of his soul fixed on him, and every where seeing Him that is invisible.' "And loving God, he loves his neighbour as himself;' he loves every man as his own soul. He loves his enemies, yea, and the enemies of God. And if it be not in his power to do good to them that hate' him, yet he ceases not to pray for them,' though they spurn his love, and still 'despitefully use him, and persecute him.' "For he is 'pure in heart.' Love has purified his heart from envy, malice, wrath, and every unkind temper. It has cleansed him from pride, whereof only cometh contention;' and he hath now 'put on bowels of mereies, kindness, humbleness of mind, meekness, long-suffering.' And indeed all possible ground for contention, on his part, is cut off. For none can take from him what he desires, seeing he loves not the world, nor any of the things of the world;' but all his desire is unto God, and to the remembrance of his name.' "Agreeable to this his one desire, is the one design of his life; namely, to do not his own will, but the will of Him that sent him.' His one inten. tion at all times and in all places is, not to please himself, but him whom his soul loveth. He hath a single eye; and because his eye is single, his whole body is full of light. The whole is light, as when the bright shining of a candle doth enlighten the house.' God reigns alone; all that is in the soul is holiness to the Lord.' There is not a motion in his heart but is according to his will. Every thought that arises points to him, and is in 'obedience to the law of Christ.' "And the tree is known by its fruits. For, as he loves God, so he keeps his commandments;' not only some, or most of them, but all, from the least to the greatest. He is not content to keep the whole law and offend in one point,' but has in all points a conscience void of offence toward God and toward man.' Whatever God has forbidden, he avoids; whatever God has enjoined, he does. He runs the way of God's commandments,' now he hath set his heart at liberty. It is his glory and joy so to do; it is his daily crown of rejoicing, to do the will of God on earth, as it is done in heaven.' "All the commandments of God he accordingly keeps, and that with all his might; for his obedience is in proportion to his love, the source from whence it flows. And therefore, loving God with all his heart, he serves him with all his strength; he continually presents his soul and body a living sacrifice, holy, acceptable to God;' entirely and without reserve devoting himself, all he has, all he is, to his glory. All the talents he has, he constantly employs according to his Master's will; every power and faculty of his soul, everv member of his body. 66 By consequence, whatsoever he doeth, it is all to the glory of God.' In all his employments of every kind, he not only aims at this, which is implied in having a single eye, but actually attains it; his business and his refreshments, as well as his prayers, all serve to this great end. Whether he 'sit in the house, or walk by the way,' whether he lie down, or rise up, he is promoting, in all he speaks or does, the one business of his life. Whether he put on his apparel, or labour, or eat and drink, or divert himself from too wasting labour, it all tends to advance the glory of God, by peace and good will among men. His one invariable rule is this: Whatsoever ye do, in word or deed, do it all in the name of the Lord Jesus, giving thanks to God, even the Father, through him.' "Nor do the customs of the world at all hinder his 'running the race which is set before him.' He cannot therefore 'lay up treasures upon earth,' no more than he can take fire into his bosom. He cannot speak evil of his neighbour, any more than he can lie either for God or man. He cannot utter an unkind word of any one; for love keeps the door of his lips. He cannot speak idle words; no corrupt conversation' ever comes out of his mouth;' as is all that is not good to the use of edifying,' not fit to 'minister grace to the hearers.' But whatsoever things are pure, whatsoever things are lovely, whatsoever things are' justly of good report,' he thinks, speaks, and acts, adorning the doctrine of God our Saviour in all things.' These are the very words wherein I largely declared, for the first time, my sentiments of Christian perfection. And, is it not easy to see, (1.) That this is the very point at which I aimed all along from the year 1725; and more determinately from the year 1730, when I began to be homo unius libri, "a man of one book," regarding none, comparatively, but the Bible? Is it not easy to see, (2.) That this is the very same doctrine which I believe and teach at this day; not adding one point, either to that inward or outward holiness which I maintained cight-and-thirty years ago? And it is the same which, by the grace of God, I have continued to teach from that time till now; as will appear to every impartial person from the extracts subjoined below. 11. I do not know that any writer has made any objection against that tract to this day; and for some time, I did not find much opposition upon the head, at least, not from serious persons. But after a time, a cry arose, and, what a little surprised me, among religious men, who affirmed, not that I stated perfection wrong, but that "there is no perfection on earth;" nay, and fell vehemently on my brother and me for affirming the contrary. We scarce expected so rough an attack from these; especially as we were clear on justification by faith, and careful to ascribe the whole of salvation to the mere grace of God. But what most surprised us, was, that we were said to "dishonour Christ," by asserting that he "saveth to the uttermost;" by maintaining he will reign in our hearts alone, and subdue all things to himself. 12. I think it was in the latter end of the year 1740, that I had a |