the more obscure I am, the less objection can there reasonably be against my hinting to them, that if any one should find this subject manifest itself to his conscience, and make him sensible, that verily he hath been faulty in attending to other employments, and studying other books more than the word of God; then, possibly, he may be mistaken in his sentiments concerning the doctrines of the gosepl, and, being mistaken himself, may be misleading others, to the endangering of their immortal souls: for he cannot be certain but that, should he employ some years in this single study, (which its importance well deserves,) he may find the Bible a very different book than he expected.

V. I would observe the influence which prayer appears to have had in effecting this change.

I am aware that the world, though called Christian, is come to such a pass, that the very mention of this subject in many companies is accounted ill manners, or even received with ridicule; and that being known to maintain a constant communion with God, by prayer and supplication with thanksgiving, is alone sufficient to denominate any person a Methodist. It is however most certain, that the word of God is full of precepts, instructions, exhortations, invitations, promises and examples to this effect. He never read his Bible who knows not this; nor can any man, under any pretence whatever, make a jest of this great duty and privilege of a believer, without pouring contempt upon the Holy Scriptures, and insulting the brightest characters there proposed to us as examples, not excepting the Lord Jesus himself. Let men, therefore, under the profession of Christianity, be as irreligious and profane as they please, I shall not be ashamed to speak upon so unfashionable a topic: for if the word of God be true, he never knew any thing as he ought to know, never believed, never repented, never performed one duty aright in his life, who hath not sought all his wisdom, knowledge, faith, repentance, and sufficiency for obedience, from God, by fervent, instant, persevering prayer. Time was, even since I had souls committed to my care, that I lived in the neglect of this duty, and so "without God in the world;" but since, through his forbearance and mercy, I have been in earnest about the salvation of my own soul, and the souls of other men ; my conduct in this respect has been very different.

"If ye, being evil, know how to give good gifts unto your children; how much more shall your heavenly Father give the Holy Spirit to them that ask him?" and "if any man have not the Spirit of Christ, he is none of his." As he is the Spirit of truth, it is his office to lead us into all truth, and to teach us all things: for he searches and reveals the deep things of God. It is expressly promised to the true church, that "all her children shall be taught of the Lord," (Isaiah liv. 13.) Referring to this, Christ hath declared that "none can come unto him, except he be drawn of the Father," and "taught of God," (John vi. 44, 45.) And St Paul declares, that "The `natural man receiveth not the things of the Spirit of God, for they are foolishness to him; neither can he know them, because they are spiritually discerned." (1 Cor. ii. 14.) The natural man [xxos is explained in Jude, by not having the Spirit; which is evidently the Apostle's meaning in this passage; for in the preceding verse he declares that he preached the gospel, "not in words which man's wisdom teacheth, but which the Holy Ghost teacheth, comparing spiritual things with spiritual." On these grounds I concluded that man's natural understanding could not, spiritually or profitably, receive the knowledge of revealed mysteries, unless it were enlightened by the Holy Spirit. I learned also, that our eyes may be blinded by Satan, the god and prince of this world; that our understandings may be closed, and a veil be upon our hearts, when we read the word of God; in which case the letter of the Scriptures, without the Spirit, only killeth. Hence the need of the "understanding being opened, to understand the Scrip-. tures;" for want of which the plainest discourses of our Lord to his disciples,

concerning his sufferings, death, and resurrection, were hidden from them, and they understood them not.-The veil also must be taken from the heart: for want of which the Jews, in reading the Old Testament, cannot understand the plainest declarations of Moses and the prophets, concerning their promised Saviour.

The Scriptures also every where declare, that true wisdom is the gift of God, and must be asked of him, by every one who would be wise unto salvation; that" the secret of the Lord is with them that fear him ;" and that those who receive not the love of the truth, that they may be saved, are given over to a strong delusion to believe a lie; that they might all be damned who believe not the truth, but have pleasure in unrighteousness." (2 Thess. ii. 10—12.)

On these grounds, and depending upon the promises and invitations so plentifully interspersed throughout the Scriptures; when I began to inquire after the truth, I was led also in some measure to cry unto the Lord for his guidance and teaching; and, as my mind grew more engaged, and my difficulties, in extricating myself from the labyrinths of controversy, increased, I became more and more earnest, constant, and particular, in making my requests known unto God. My constant prayer to the Lord was, to be delivered from pride and prejudice, blindness of heart, contempt of the truth, obstinacy, enthusiasm, ignorance, and error; and that the Lord would give me wisdom and knowledge, guide me to the truth as it is in Jesus, open my understanding, take away the veil from my heart, and make known unto me the way of salvation which is revealed to sinners in his holy word. Thus, waiting upon the Lord according to his own appointment, depending on him and pleading his promises from day to day, I was led from one thing to another, until my view of religious truth was totally changed. This I most firmly believe to have been by the promised teaching of the Spirit of truth, powerfully enlightening my mind, opening the Scriptures, and, by dispelling the clouds of error and prejudice, enabling me to receive the truth in faith and love. I am conscious that I have no intention, in speaking thus publicly on such a subject, but to advance the glory of God in the salvation of souls. But, as in his presence, I must declare that I have prayed over many of the most interesting passages of Scripture, chapter by chapter, and often verse by verse, with the most anxious dread of rejecting or mistaking the truth, or embracing a falsehood; and with the most earnest desire of knowing what that doctrine was which Jesus and his apostles taught.-In the sight of God, I am sensible I have abundant cause to be humbled and ashamed of my frequent remissness, and the continual defilements of my prayers; but, as surely as I believe his promises to be faithful, as surely as I believe him to be a God that heareth prayer; so surely do I believe, that "flesh and blood hath not revealed" to me the doctrines I now preach, but God himself by his Holy Spirit.

Reader, whoever thou art, if thy conscience testifies that thou hast hitherto lived in the neglect of this important duty, or the formal, lifeless, unmeaning performance of it with thy lips, while thy heart hath been disengaged, and thy thoughts allowedly wandering to the ends of the earth: if thou hast not been accustomed by fervent prayer to seek wisdom from God by his teaching Spirit: if thou knowest not what it is to exercise faith upon the promises pointed out to thee, nor to plead them in prayer to a promise-keeping God: if all thy knowledge of divine things hath been acquired by leaning to thy own understanding: if in reading the Scriptures thou hast looked more to learned critics, commentators, and expositors, than to the illuminating Spirit of God: then be as sure as the word of God is true, and as we are concerned in it, that "the light which is in thee is darkness," and that thou "knowest nothing yet as thou oughtest to know."-May the Lord effectually incline thine heart to take a contrary course, and to seek wisdom where alone it can be found, even from the Lord, "the Father of lights, and the Giver of every good and perfect gift," who hath invited and commanded thee to ask, that it may be given thee!

VI. I would observe, that there is nothing in this Narrative which can reasonably be condemned as enthusiasm.

It is allowed that enthusiasm properly so called, is a frequent attendant on religious zeal: that in some of its operations it is a grievous evil, and in all attended with many inconveniences; and that it ought very carefully to be guarded against by every religious professor and zealous preacher. It would also be in vain to pretend that the late revivals of religion, which have been indiscriminately stigmatized with the name of Methodism, have been, in opinion and practice, entirely free from this enthusiasm. For what revivals of religion ever were free from scandals? Where the Lord sows his good seed, there the enemy will be sure to scatter his tares. It must be confessed, that some of the most eminent instruments in this work, whose names, when prejudice shall vanish, will be handed down with honour, as burning and shining lights, to the latest periods of the church, have, by the greatness of their zeal, through human frailty, been betrayed into sentiments, expressions, and deportment, in some instances, justly to be censured as enthusiastical; of which their enemies have not failed sufficiently to avail themselves. But whatever indiscretions and mistakes particular persons, who have preached these doctrines, may have fallen into; this doth not, in the judgment of candid and impartial persons, in the least affect the general cause, or prove the doctrines erroneous. We would not contend for the credit of individuals, or the interests of a party, but for the doctrines of God's word, and of the established Church of England. These will continue true and important, though many of those who have zealously and successfully preached them, may have justly incurred the charge of enthusiasm: and I would confidently insist on it, that a man may be led to the belief of the doctrines, in the way of sober rational inquiry, and zealously preach them, without being an enthusiast.

It would be very well, if some of those who so readily accuse whole bodies of apparently religious persons of enthusiasm, would favour us with their determinate definition of an enthusiast. In its original meaning, the word has a very favourable sense, and implies, that, by a divine influence upon the soul, a man is filled with an ardour and warmth of zeal in the cause in which he is engaged. Now, "it is good to be zealously affected always in a good thing;" and if our ardour of soul be from the Spirit of God, according to the revealed will of God, and for the glory of God, it is the noblest, most desirable, most heavenly, and most beneficial exertion of the human mind. In every thing but religion, an ardour, described by the term enthusiasm, is allowed and commended: a poetical, a military, a patriotic enthusiasm, even when they carry men beyond the strict bounds of cold reasonings and exact prudence, fail not to meet with admirers. Our zeal may be fervent in every thing without censure, unless we be zealous for the glory of God, and the salvation of immortal souls. But there is an enthusiasm of this sort, which forms the highest elevation, and the noblest effort of the human mind. Such an enthusiasm animated the apostle Paul in all his self-denying labours and sufferings, and filled his writings (under the guidance of the Holy Ghost,) with the most ardent zeal for the honour of his dear Saviour, and affection for the souls of men. Such an enthusiasm he expresses, when he says, (2 Cor. v. 13, 14.)" Whether we be beside ourselves it is to God, or whether we be sober, it is for your cause; for the love of Christ constraineth us." Of this enthusiasm I wish I were far more guilty. But on the other hand, there is danger of a counterfeit, pernicious enthusiasm; and about that we are at present inquiring. Now, I apprehend, that in order to constitute this culpable enthusiasm, some one or more of the following things must appear. Either, the ardour of soul excited proceeds from a heated imagination, or from a delusion of Satan, instead of being produced by a divine influence; or, the cause in which this ardour is employed is the cause of error and wickedness, instead of the cause of God and truth; or, it exerts itself in unjustifiable measures and practices. For if our ardour be warranted by the word of God, if it do not tend to the dishonour of God, and if it be confined in its exercise to the rules and precepts of the

word of God:-how intense soever it may be, I can see no cause to censure it; unless men can be too zealous for the glory of God, and the salvation of souls. But whatever be the distinguishing criterion of enthusiasm, I suppose it will be difficult to fix a charge of it upon any thing for which I plead in this Narrative. I never was taught any thing by impulses, impressions, visions, dreams or revelations, except so far as the work of the Spirit, in enlightening the understanding for the reception of the truths contained in the Holy Scriptures, is sometimes styled revelation. Other revelation I never expected. Not but that the Lord is sovereign, and may do what he will with his own; and, if he pleases, may, and I suppose sometimes does, go out of the ordinary course, for the conversion of a sinner, or the guidance of a perplexed, or the comfort of a distressed soul; but I never took one step in dependence on any such extraordinary interpositions, nor ever encouraged any person to do so. And surely it will not be called enthusiasm, by any but avowed infidels, to believe God's word to be the standard of truth, and his promises to be faithful; and in this belief to seek for the knowledge of the doctrines of the gospel, in the manner above related. In this way I have been taught no new truths; but, as I believe, have been shown the meaning, use, tendency, consistency, harmony, wisdom, and glory of those truths which are contained in the sacred volume; but which before, through pride and ignorance, I perverted, neglected, reviled, or counted foolishness. Nor do I make any pretences to infallibility: God hath not, I trust, left me so unstable, as to float about in the uncertain stream of opinion, and to be "tossed to and fro with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive." As to the grand doctrines of the gospel which I have marked out as necessary to salvation, they are neither so uncertain nor so difficult as men would persuade us: their uncertainty and difficulty arise wholly from our pride, prejudice, love of sin, and inattentive ignorance of our own hearts. There is really much difficulty in bringing vain man to cease from leaning to his own understanding, and in prevailing with him to trust in the Lord with all his heart, and to be willing, in the humble posture of a little child, to be taught of God. Nothing but a deep conviction of guilt, a fear of wrath, and a sense of our lost condition by nature and practice, can bring our minds into this submissive frame: but, this being effected, the difficulty is over, and the way of salvation is so plain, that the "way-faring man, though a fool, shall not err therein." As to the other doctrines which I myself believe, though they seem plain enough to me, I desire not to proselyte others to them, but am willing to leave them as matters in which fallible men may differ without danger. And as to my sufficiency for the faithful discharge of my ministry, to God's glory and the salvation of souls, he will not, I trust, deceive my expectations, which are grounded on his promises. For the rest, I mistake daily, and find myself in continual danger of mixing my own imaginations with his divine truth, and of following my own spirit instead of his. Whatever I preach truly, or do wisely, to God be the glory; for I am not sufficient of myself to think a good thought whatever I speak falsely, or do foolishly, to me be the shame; for it is the natural fruit of my own deceitful heart. If this be enthusiasm, it is an enthusiasm warranted, not only by the word of God, as I have endeavoured to prove, but by the whole liturgy of our Church. We all at ordination profess to be "moved by the Holy Ghost," to take the ministerial office upon us; and assuredly we cannot be moved by the Holy Ghost, if we neither have the Holy Ghost, nor may expect his help and guidance. We agree to pray that the Lord would "lead into the way of truth, all such as have erred and are deceived;" that he would "illuminate all bishops, priests, and deacons, with true knowledge and understanding of his holy word;" that he would "cleanse our hearts by the inspiration of his Holy Spirit ;" that "he would grant us true repentance and his Holy Spirit;" with much more to this effect and I am persuaded, that such a confidence as I have expressed cannot be censured as enthusiasm, without including our Church-establishment and continual public worship in the same charge.

VII. Lastly, I would observe that our opposers and despisers will seldom give us the hearing. With all their pretensions to candour, reasoning, and free inquiry, they accuse and condemn us without so much as knowing, with any tolerable degree of accuracy, what our sentiments are, although furnished with such plentiful means of information, in those numerous publications which are now extant upon these subjects.

Having imbibed strong prejudices against us, they frame so contemptible an opinion of our understandings and writings, that they will not bestow so much pains, or afford so much regard, as to peruse our books; and to call an author a Methodist, is with many people a sufficient reason why they should not read his works. Hence it comes to pass, that, for want of information, our doctrines are grievously misrepresented; and, in general, the attacks made upon us, though calculated to make our persons odious and despised, do not in the least affect the argument in debate. Our adversaries in general know little of our opinions, except what they have picked up by hearsay, in which neither the connection, consistency, tendency, nor application of those opinions is preserved, no wonder therefore that we are vilified and reproached with things to which we are utter 'strangers, or which we abominate and protest against every Lord's day, and against which we neglect not to fill our writings with reasonings, warnings, and cautions.

For my own part, I freely acknowledge, that my strongest objections against this scheme of doctrine arose wholly from misapprehension and mistake. Not having read their books, my notions of the doctrines of the Methodists were received from vulgar report, and from their enemies; while my creative imagination put its own construction on them, and drew terrible consequences from them: so that when I preached against them, I was as one fighting with my own shadow; and in speaking evil of those things that I knew not, I only betrayed my own ignorance and pride. No better founded are the lamentable outcries which at this day are made against our principles, as if they tended to banish reason, argument, sober-mindedness, and morality out of the world, and in their stead to substitute a set of whimsical vagaries, which are without foundation in reason or Scripture, and have no influence, or rather a pernicious influence, on our conduct and conversation. When such a declamation is ended, (for one would not interrupt it) ask the declaimer what a Methodist is? he can scarcely give you an answer: inquire about the doctrines of the Methodists,-he does not understand them ;or their writings,-he has never read them!

Reader, if thou desirest to know what our opinions are, and what foundation there is for these heavy charges, read our books; but read them with attention, and aim at impartiality; compare them with the word of God, and with the liturgy, articles, and homilies of the Church of England: and, if thou hast leisure and opportunity, with the works of our first reformers. Nor do we desire thee to renounce thy reason, but only to make this reasonable concession; that where thy reason is ready to determine one way, but God hath expressly determined another way, thou wouldst allow him to understand his own mysteries better than thou dost and that therefore thou oughtest, by faith exercised upon the veracity of God, to receive, implicitly and without reasoning, those doctrines which God hath expressly revealed, and which thy reason feels to be far above its reach, and therefore doubtless out of its province. Whenever, on such inquiry, thou discoverest us to be mistaken, there dissent from us, yea, blame us, as far as meekness and candour will permit but do not condemn us in the gross; do not assert our scheme of doctrine to be enthusiastical and groundless, though some of our writers should be found to have advanced questionable opinions. This were the way to drive all truth and certainty out of the world; for what book can be mentioned, the Bible excepted, in which there is nothing advanced either erroneous or questionable?

And be assured, that to read only one side of the question, and then clamorously to adopt every childish cavil, every vague report, every scandalous falsehood, and industriously to propagate them, as if these afforded a suffi