I think we may all easily see where the Gethsemane came in in Henry Martyn's life, and--I say it with great diffidence--I think we may see where the Gethsemane came in in John Wesley's life, tho I should not care to indicate it. But the heart knoweth its own bitterness. What we know is that the Gethsemanes in the Christian life are in the course of duty, and in obedience to God's will, as it is revealed from day to day. Go back to John Wesley's Journal. On one occasion he had the claim of a reputed saint, and he rejected it, and said--mark these words: "No blood of the martyrs is here, no scandal of the cross, no persecution of them that love God." No blood is here, no saint. When Adam Clarke was speaking in the City-Road Chapel in 1816, at the establishment of a missionary society in London, he told the people about the Moravians. And I need not tell you how great the Moravian influence was on early Methodism. He told his hearers at that time that the Moravians, when all told, only numbered six hundred members, but they had missionaries in every part of the globe to which it was then possible to send them. Dr. Clarke told them of the beginning, which was in the far-away place of St. Thomas. A negro slave escaped from St. Thomas somehow, and he came into contact with Zinzendorf, and found the way of salvation, and rejoiced in Christ. Well, this negro came to the Moravians, and he told them that among his fellow slaves in St. Thomas there were several--his own sister was one, I think--who were feeling after God. "But," he said, "nobody can go out to tell them the gospel unless they sell themselves as slaves and go out as slaves." Whereupon two brethren immediately offered themselves, and exprest their willingness to be sold as slaves, that they might preach Christ. Yes, we may be sure that no life will bring forth fruit to God if it is without its Gethsemane, with the great drops of blood in it; and I believe that just as the Savior's blood dropt in Gethsemane and the ground blest it, so the blood of the surrendered soul makes its Gethsemane a garden, if not now, then hereafter; but the time must be, whenever a martyr's blood has been shed, upon that ground the fruits of righteousness must spring. II. Bloodshed for self-perfection. I have just my other point. The second point is that there must be bloodshedding for the bloom and perfection of our own lives before they can come to their flower, to God's ideal beauty; there must be the expenditure of the natural life. Now, what is it that should follow when we have parted with our life and lived our Gethsemane; what should be the effect upon our lives? Well, what ought to follow is, that the resurrection life, which the shedding of blood has made room for, should take the place of the other. But what does follow? I think three things, often: