was John Wesley ushered, on the 17th of June, 1703. For all that made the comfort of that home, the joy of his childhood and the glory of his riper years, the great reformer was indebted to his mother; as who, that is ever great or good, is not?

Never was child more fortunate in a maternal guide than young Wesley, and never could mother claim more exclusively the credit of her son's early training. At eleven years of age he left home for the Charterhouseschool, but up to that period he was educated by his mother. Literary composition, correspondence, and parochial and secular duties fully employed his father; but amid the domestic cares of fifteen living children, his pious and gifted mother found time to devote six hours daily to the education of her family.

Passing from under the tutelage of his accomplished mother, young Wesley became at the Charterhouse a sedate, quiet, and industrious pupil. The regularity of system which characterized the man was even then visible in the boy, taking his methodical race round the garden thrice every morning. His excellent habits were rewarded by the esteem of his masters, and his election six years afterward to Christ's Church College, Oxford. At the University he maintained the reputation for scholarship acquired at school, and ere long was chosen a Fellow of Lincoln, and appointed Greek Lecturer and Moderator of the Classes to the University. And here properly begins the religious life of the young reformer. Prior to his ordination, which took place in 1725, he had devoted himself to such a course of reading as he considered most likely to conduce to his spiritual benefit, and qualify him for his sacred office. Upon the mind of one so religiously

and orderly brought up, the Ascetic Treatises of Thomas à Kempis, and Taylor's Holy Living and Dying, would naturally make a deep impression, the more as their earnest strain would contrast so favourably with the epicurean insouciance, or the stolid fatalism of his classic favourites. The highest effort of Pagan heroism and philosophy was to invite their dead to the feast and orgie, and mock at death by crowning him with flowers, while of all the sublimer objects of life they were as ignorant as to its more serious duties they were unequal. Surfeited with their dainties which he had relished as a child, when he became a man he put away childish things with the loathing of a matured and higher taste. Assistant to his father for two years in the adjacent living of Wroote, and engaged thus in the actualities of the ministry, his soul found more and more occasion for self-examination, selfrenunciation, and devotion to the solemn work of his calling. Impressions deepened upon his mind which could not fail to issue in great good to the Church of Christ, impressions made by his temper of body, early training, and the studies and duties of his vocation. His views were very imperfect of the doctrines of grace, but his heart was undergoing that process of preparation for their full disclosure and ready reception which might be resembled to turning up the fallow ground. He was not far from the kingdom of God. While the young clergyman was engaged in the searchings of heart attendant upon his early experience, and was prosecuting the labours of his country cure, God was maturing at Oxford a system of events which was to issue in the result he sought-light to the understanding, peace to the conscience, purity to the life, and an assured sense of the divine forgiveness.

Charles Wesley, the younger brother, during John's two years' absence on his cure, seemed to have waked all at once from the religious apathy of his under-graduate course, and falling in with two or three young men of kindred feelings with his own, they associated for mutual improvement and religious exercises. They received the sacrament weekly, and practised certain very obvious but very unusual austerities in regard to food, raiment, and amusements, quite sufficient to draw upon them general observation. The world, which has a keen sense of the ridiculous, saw in all this only oddity and folly, and in sooth it is no necessary adjunct of real religion—perhaps thought it something still less worthy of respect-hypocrisy, and love of notoriety. But observers could have borne even with these defects better than with what they found in the enthusiastic objects of their dislike-earnest practical godliness, which intimidation could not daunt nor ridicule shame. They gave these parties, therefore, the names of Sacramentarians, Bible-bigots, Bible-moths, the Holy, and the Godly Club. But, from the orderly method of their life, the name Methodists, that of an ancient sect of physicians, gradually stuck to the latter party, one not altogether new in its applications to religion any more than the Puritans (Cathari) of an earlier date. This title they neither sought nor shunned. If it gave no glory, it implied little reproach. But they justified their religious views by the practical value of their measures. They could appeal to their works as their best vindication. Their acquittal were triumphant were the tree of their profession judged by its fruits. We know not where, out of the Gospels, a more successful appeal is made in favour of practical godliness, the religion of good sense and good

works, than in the document we are about to submit to our readers. Never was there less enthusiasm, fanaticism, rant, (O si sic omnia!) in any page of letter-press-never more convincing ratiocination, more clear exposition of duty, than in its dozen quiet interrogations.

"Whether it does not concern all men, of all conditions, to imitate Him, as much as they can, who went about doing good?

"Whether all Christians are not concerned in that command, While we have time let us do good unto all men, especially to those who are of the household of faith?

"Whether we shall not be more happy hereafter the more good we do now?

"Whether we may not try to do good to our acquaintance among the young gentlemen of the university?

"Particularly whether we may not endeavour to convince them of the necessity of being Christians and of being scholars?

"May we not try to do good to those that are hungry, or naked, or sick? If we know any necessitous family, may we not give them a little food, clothes, or physic, as they want?

"If they can read, may we not give them a Bible or a Prayer-Book, or a Whole Duty of Man? May we not inquire now and then how they have used them, explain what they do not understand, and enforce what they do?

"May we not enforce upon them the necessity of private prayer, and of frequenting the church and sacrament?

"May we not contribute what we are able toward having their children clothed and taught to read?

"May we not try to do good to those who are in prison? "May we not release such well disposed persons as remain in prison for small debts?

"May we not lend small sums of money to those who are of any trade, that they may procure themselves tools and materials to work with?

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May we not give to them who appear to want it most a little money, or clothes, or physic?"

Such is their apology—a probe for the conscience, which searches the latent wound, but only searches to heal-a promptuary of every good word and work-a brief but weighty preface to a life of labour and of love-a whole library of folio divinity in small-the casuistry of an honest and good heart resolved in a handful of questions -the law that came by Moses, clothed in the inimitable grace and truth that came by Jesus Christ-a most Holy Inquisition of which no brotherhood need be ashamed— the beatitudes of our Lord charged home, and chambered in the heart by the impulse of an earnest query-a thema con variazione, making melody in the heart unto the Lord while breathing deep-toned benevolence toward man. If ever Church originated in an unexceptionable source it was this. If ever one could challenge its foundation as resting on the apostles and prophets, Jesus Christ himself being the chief corner-stone, it was this. If ever Church was cradled, as its Lord was cradled, in supreme glory to God and good will to man-if ever Church at its birth was an incarnation of the first and chief commandment, charity, the sum and end of the law, it was this Church. This is more than can be said of any of the great moral revolutions of the world. Almost all the more remarkable changes in human opinion, the truths as well as the