of which it was the great business of his life to advance." Watson's "Observations on Southey's Life of Wesley" should always be read in connection with that work.

The subject of the present sketch was descended from a family of high respectability for learning, and considerable eminence for piety. Bartholomew Wesley, his greatgrandfather, received his education in one of the universities, and afterward held the living of Allington in Dorsetshire. From this he was ejected by the "Act of Uniformity;" and the medical knowledge which he had. acquired, from motives of charity, became the means of his subsistence. John, his son, was educated at New Inn Hall, Oxford, in the time of the Commonwealth; he was distinguished for his piety, and eminent for his attainments in the Oriental tongues. He was presented to the living of Blandford, whence he also was ejected for non-conformity. He continued to preach in various places, in the midst of relentless persecutors, and died at the early age of 34 years. Bartholomew, his father, was then living, but did not long survive the premature death of his son. John Wesley left two sons, of whom Samuel, the father of the founder of Methodism, was the younger. At an early age, (some of his biographers say sixteen, but from extracts given by Mr. Southey, from registers of the college, it appears he was twenty-two,) he walked to Oxford, and entered himself as a poor scholar at Exeter College. Here he was obliged to support himself by instructing the younger students, till he took his bachelor's degree. He then went to London, and was ordained deacon. He obtained a curacy, which he held twelve months, when he was appointed chaplain on board the fleet. At the end of one year he returned to London, and obtained a second curacy, and married Susannah, daughter of Dr. Annesley, one of the ejected ministers. Mr. Samuel Wesley was among the first who wrote in defence of the revolution of

1688. This work he dedicated to Queen Mary, who rewarded him with the living of Epworth, in Lincolnshire, about the year 1693, which he held for upward of forty years, and where he died, respected and beloved by his parishioners. His wife Susannah was a woman of a highly improved mind, of a strong understanding, a good judgment, and of deep and genuine piety. She discharged the various duties of life with the most scrupulous fidelity. She was an excellent wife, and an exemplary parent; and it is but reasonable to believe that to her pious instructions and Christian deportment is attributable, in a great degree, the formation of those principles which in after life so eminently distinguished her sons, John and Charles Wesley. She died 23d of July, 1742.

Mr. John Wesley, the subject of the present sketch, was the second son of Samuel and Susannah Wesley; he was born at Epworth, on the 17th of June, 1703, O. S. When he was nearly six years of age, he narrowly escaped being consumed in the flames of his father's house, which took fire. This occurrence made a deep impression on his mind, which he retained ever afterward. John, with his brothers and sisters, received the first rudiments of his education from his mother, who was well qualified for such a duty. Her labours and prayers were crowned with success, and when about eight years old, he began to partake of the sacrament. In 1714 he was placed at the Charterhouse, where he was distinguished for his diligence and progress in learning: and at seventeen he was removed to Christ Church, Oxford. Prior to his removal from the Charter-house, he had acquired some considerable knowledge of Hebrew under the tuition of his brother Samuel; and he now pursued his studies with unabated vigour, and with additional advantages. He appeared," says Mr. Badcock, in the Westminster Magazine, "the very sensible and acute collegian-a young fellow of the finest clas

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sical taste, of the most liberal and manly sentiments." His skill in logic was great," by which," says Mr. Southey, "he frequently put to silence those who contended with him in after life. No man, indeed, was ever more dexterous in the art of reasoning." His perfect knowledge of the classics gave a smooth polish to his wit, and an air of superior elegance to all his compositions. Like his father and his brother, he was no inconsiderable poet in his youth, but this was a talent which he forbore to use. When the time arrived for him to think seriously of entering into holy orders, he began to feel some scruples as to the motives by which he might be influenced in taking so solemn and important a step. This led him to close selfexamination, to much prayer, and a closer application to theological studies. He determined to give himself wholly to God; and having prepared himself with the most conscientious care for the ministerial office, he was ordained deacon, by Dr. Potter, bishop of Oxford, on the 19th of September, 1725. In the ensuing spring he offered himself for a fellowship at Lincoln College, to which he was elected in the month of March, though not without very considerable opposition. In the following month he left Oxford for Epworth, where he spent the whole summer, assisting his father in his ministerial duties. He returned to Oxford in the month of September, and in the November following was elected Greek lecturer and moderator of the classes. On his removal to Lincoln College, he resolved to avoid forming an acquaintance with such as were not seriously given to God, and to devote his whole time to study and meditation. He laid down for himself a plan of proceeding to which he conscientiously adhered, and from which he derived the most lasting benefit. His literary character was now established in the University; and on the 15th of February in the next year, he proceeded to master of arts. In the month of August fol

lowing he left Oxford for Wroote, one of his father's livings, to officiate as his curate. After remaining here two years, he was summoned back to Oxford, where he was ordained priest, by Dr. Potter, who had before ordained him deacon. In the following month he again left Oxford for Lincolnshire, and did not return till June 1729. On his return he found a little society formed by his brother Charles, and two or three under-graduates, for the purpose of assisting each other in their studies, and the cultivation of their time. This infant society now placed itself under the direction of John: its numbers were soon augmented: they visited the prisoners in the castle, and the sick poor of the town, to relieve whose distress they denied themselves many of the necessaries of life. Their rules of study and discipline, with their regular attendance at the sacrament every week, soon drew upon them the notice and sneers of the college, and procured for them the harmless name of Methodists. To the younger members of the University their conduct was matter of general ridicule; and the elder and wiser ones considered their course as fast verging to extravagance and enthusiasm: a meeting was held at Christ Church, by the seniors of the College, to consult in what manner the evil might be checked. Their efforts, however, proved fruitless; and notwithstanding the turning aside of some of the members of this little community, others were added to their numbers, and steadfastly adhered to their rules. It should not be omitted, that these pious young gentlemen were all zealous members of the Church of England; not only tenacious of all her doctrines, as far as they yet understood them, but of all her discipline, to the minutest circumstance. They also added to their former practices a regular observance of the fasts of the Church, rightly considering that the general neglect into which they had fallen would afford no excuse for them. In the summer of 1732

John, with his two brothers, visited Epworth. For some time their father had been declining, and he was most solicitous that the cure in which he had so long laboured should be secured for his son John. Upon the first mention of this subject John appears to have hesitated as to the course he should adopt; and after maturely considering the subject, he determined to remain at Oxford, from a conviction that he should there have better opportunities of promoting his spiritual welfare. Having come to this determination, he resolved to seclude himself from the world, and give himself up entirely to religious pursuits, intent only upon obtaining "the wisdom that is from above." One of the first subjects to which Mr. Wesley now turned his attention was the nature of "Christian liberty," which he discussed at some length in a letter to his mother, whose opinion he was desirous of having upon the subject. For the discussion of this question, however, he is pronounced by one of his biographers to have been incompetent. "For, (1.) He was not justified,—consequently not free from the guilt of sin. He could not therefore judge of the 'glorious liberty of the children. of God,' which he ably stated afterward in several of his sermons. (2.) He had no clear conception of that 'unction of the Holy One,' whereby we are to 'know all things' necessary for our walk with God. 'Walk in the Spirit,' and 'walk in the light, as He is in the light,' were precepts as yet too high for him. He had not passed the 'strait gate,' and could scarcely estimate the privileges of the narrow way.'

In the month of April 1735, Mr. Wesley's father died, and in the following month the living of Epworth was given away so that he now considered himself as fully settled at Oxford without the probability of being further

*Moore's Life of Wesley.