me, and are following me to Abraham's bosom. I solemnly adjure my Executors in the name of God, punctually to observe this.

Lastly, I give to each of those travelling Preachers who shall remain in the Connection for six months after my decease, as a little token of my love, the eight volum s of sermons.

I appoint John Horton, George Wolff, and William Marriott, aforesaid, to be Executors of this my last Will and Testament, for which trouble they will receive no recompense till the Resurrection of the Just.

Witness my hand and seal, the 20th day of February, 1789.

JOHN WESLEY, (seal.)

Signed, sealed, and delivered, by the said Testator as for his last Will and Testament, in the presence

of us,

WILLIAM CLULOW,
ELIZABETH CLULOW.

Should there be any part of my personal Estate undisposed of by this my Will I give the same unto my two Neices E. Ellison, and S. Collet, equally.

JOHN WESLEY.

WILLIAM CLULOW,
ELIZABETH CLULOW.

Feb. 25, 1789.

I give my Types, Printing-Presses, and every thing pertaining thereto, to Mr. Thomas Rankin, and Mr. George Whitfield, in trust for the use of the Conference.

JOHN WESLEY,

THE

BEAUTIES

OF

MR. JOHN WESLEY.

MR. WESLEY'S FREE THOUGHTS OF HIMSELF AND INQUIRY INTO DIVINE KNOWledge.

of

TO candid, reasonable men, I am not afraid to lay open what have been the inmost thoughts my heart. I have thought, " I am a creature of a day, passing through life, as an arrow through the air. I am a spirit come from God, and returning to God: Just hovering over the great gulph; till a few moments hence, I am no more seen; I drop into an unchangeable eternity! I want to know one thing, the way to heaven: How to land safe on that happy shore. God himself has condescended to teach the way; for this very end he came from heaven. He hath written it down in a book. O give me that book! At any price give me the book of God! I have it: Here is knowledge enough for me. Let me be homo unius libri (a man of one book.) Here then I am, far from the busy ways of men. I sit down alone: Only God is here. In his presence I open, I read his book; for this end,

to find the way to heaven. Is there a doubt concerning the meaning of what I read? Does any thing appear dark or intricate? I lift up my heart to the Father of Lights. "Lord, is it not thy word, If any man lack wisdom, let him ask of God? Thou givest liberally and upbraidest not. Thou hast said, If any be willing to do thy will, he shall know. I am willing to do. Let me know thy will." I then search after and consider parallel passages of scripture, comparing spiritual things with spiritual. I meditate thereon, with all the attention and earnestness of which my mind is capable. If any doubt still remain, I consult those who are experienced in the things of God: And then, the writings whereby being dead, they yet speak. what I thus learn, that I yet teach.

And

Preface to his Sermons.

LIBERTY OF JUDGMENT.

Every man has a right to judge for himself, particularly in matters of religion; because every man must give an account of himself to God.

Preface to Vol. I. of his Works.

ORIGINAL SIN.

That man's nature was corrupt, the very heathens perceived; but how sin entered, they could not tell. But the Scripture is very plain in the

point. By one man sin entered the world: By one man's disobedience many (all) were "made sinners." Adam's sin corrupted man's nature, and leavened the whole lump of mankind. We putrified in Adam as our root. The root was poisoned, and so the branches were invenomed. The vine turned the vine of Sodom, and so the grapes became grapes of gall. Adam by his sin became not only guilty, but corrupt; and so transmits guilt and corruption to his posterity. By his sin he stripped himself of his original righteousness, and corrupted himself. We were in him representatively, as our moral head we were in him seminally, as our natural head. Hence we fell in him; (as Levi paid tythes when in the loins of Abraham) by his disobedience we were made sinners. His first sin is imputed to us; and we are left without that original righteousness, which being given to him as a common person he cast off. And this is necessarily followed in him and us, by the corruption of our whole nature righteousness and corruption being two contraries, one of which must always be in men. And Adam our common father, being corrupt, so are we; for who can bring a clean thing out of an unclean. Vol. XXI. of the Works, p. 458.

I shall offer some reasons why we should especially observe the sin of our nature. First, because of all sins, it is the most extensive and