than I did, and although the doctrine of sanctification was not so clearly taught and understood then as now, yet I was fully aware this was what I needed. Sometimes I thought I had obtained the experience, but soon it was proved by unmistakable evidence that I was not sanctified. I had not come to the point of a definite and absolute consecration, and really did not understand how to make this consecration. My great ambition in life was to make a mark in the world. This was so deeply implanted within me that I caused every energy to bend in that direction. I dearly loved God and fully realized my utter dependence upon him, but my love was not perfected. Then unfortunately I had a quick temper, which I found justification had not destroyed. It was materially repressed and generally held under control, but it was there and needed only the provocation to assert its presence; and sometimes, I am sorry to say, it brought me under condemnation and I had cause to repent and regain the sweet peace of God. But the manner of my life, I believe, as a whole, was such that none of my most intimate acquaintances had any reason to question the sincerity of my heart or my profession as a Christian. The one who was most dissatisfied with my inward condition was myself, and for more than eight years I knew that a deeper work must be wrought before I could be satisfied. Oh, how truly I could understand the prayer of David when he so longed for a clean heart; and had I been brought to the knowledge of the complete consecration, I might have been living in this blessed Canaan rest of soul soon after my conversion. But God was good and full of tender mercy. He carried me along and forgave my defeats and so lovingly bore with me, even though my heart was divided between him and some things of this world. I had forsaken all that I had to follow Jesus, but unconsciously these objects would come between Jesus, the object of my love, and myself, and thus hinder the perfect communion of the Holy Spirit. About one year prior to my entering into this perfect rest, the doctrine of sanctification was quite thoroughly agitated. Some advocates of the Zinzendorf doctrine produced some strong efforts to overthrow the doctrine of the second work of grace. I had studied the scriptures carefully and honestly, and while I did not have the experience of the second grace myself, I was certain that the one-work teaching was not correct; for I knew I had received all that my heart could receive in the grace of pardon, and knew also that I soon found that I needed just exactly what the term sanctification implies, and what the dear ones who believed in and were advocating the second work of grace were testifying to by word and deed.