John Wesley.

BORN A. D. 1703.-DIED A. D. 1791.

JOHN WESLEY, the founder of the religious body called Wesleyan Methodists, was born June 17th, 1703. His father, Samuel Wesley, was the son of a nonconformist minister, but studied for the church of England, and was appointed to the livings of Epworth and Wroote, in Lincolnshire. At the former of these places, John, the subject of the present sketch, was born. Both his parents seem to have been distinguished by moral and intellectual worth; in their characters a curious observer might, perhaps, be able to trace certain characteristic features of their son's mind. When six years old he was exposed to imminent peril by a fire which occurred in his father's house. During the bustle of the event, he was left neglected in the nursery, but, being seen from the outside, was taken out just before the falling in of the roof. This escape-a remarkable event in the life of a man who has exerted such an influence on society-he himself seems to have gratefully remembered through life; and-in allusion, it is supposed, to this deliverance, though, perhaps, also with a reference to his religious condition-beneath a portrait of him there was represented a house on fire, accompanied with the motto, "Is not this a brand plucked out of the fire ?" At the end of 1715, another and somewhat different kind of domestic alarm occurred in his father's family. This arose from certain noises and appearances by which it seems even the venerable divine and his wife were induced to believe that some supernatural visitant had taken up quarters in their house. John was at this time absent at school; but it may easily be conceived that the circumstances would produce an effect on his mind; and in a narrative which he published in the Arminian Magazine,' he enters into the particulars of the affair, premising, that when he was very young he heard several letters read, giving an account of strange disturbances in his father's house at Epworth in Lincolnshire; and that when he went down thither in the year 1720, he "carefully inquired into the particulars,"—" spoke to each of the persons who were then in the house, and took down what each could testify of his or her own knowledge."

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At the Charter-house, young Wesley seems to have recommended himself to the master by his proper conduct; and although he appears to have suffered much, when there, from older boys, yet he was accustomed, in later life, to visit the scene where he had spent so many of his earlier days. Even in boyhood, however, according to his own declaration at a later period of his life, his mind was restless and uncomfortable. "I distinctly remember," says he, "that even in my childhood, even when I was at school, I have often said, They say the life of a school-boy is the happiest in the world, but I am sure I am not

' Perhaps it was also in this double reference that, in prospect of a fatal issue to an illness with which he was attacked, he composed for himself the following epitaph: "Here lieth the body of John Wesley, a brand plucked out of the burning, who died of a consumption, in the fifty-first year of his age, not leaving, after his debts are paid, ten pounds behind him," &c.

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happy, for I am not content, and so cannot be happy." When seventeen years of age, he removed to Christ church, Oxford, where, although of cheerful and lively manners, he prosecuted his studies with diligence. Previously to taking orders, he corresponded with his parents on certain topics of religion, among others the doctrine of predestination, a point so apt to excite the speculation and perplex the mind of a young academic inquirer; and to those well-known practical works, Thomas à Kempis's Imitation of Christ,' and Jeremy Taylor's 'Holy Living and Dying,' he seems to have paid particular attention at this period of his life. At length, in the autumn of 1725, he was ordained by Dr Potter, bishop of Oxford. In spite of ridicule on account of his religious strictness, he was elected fellow of Lincoln college in the spring of the following year. Entering now," says he, "into a new world, I resolved to have no acquaintance by chance, but by choice, and to choose such only as I had reason to believe would help me on my way to heaven. In consequence of this, I narrowly observed the temper and behaviour of all that visited me. I saw no reason to think that the greater part of these truly loved or feared God. Such acquaintance, therefore, I did not choose; I could not expect they would do me any good. Therefore, when any of these came, I behaved as courteously as I could; but to the question, When will you come to see me? I returned no answer. When they had come a few times, and found I still declined returning the visit, I saw them no more. At this time he also began to keep a diary. Within a year after his election, he was chosen moderator of the classes, and Greek lecturer; and we find him at this time laying down a plan of study, comprehending not only divinity, but also classics, logic, metaphysics, morals, Hebrew, Arabic, natural philosophy, poetry, and oratory. He also devoted some attention to the study of mathematics; in allusion to which, however, he says, in a letter to his mother, "I think, with you, that there are many truths it is not worth while to know. Curiosity might be a plea for spending some time upon them, if we had half-a-dozen centuries of lives to come; but it is ill husbandry to spend much of the small pittance now allowed us, in what makes us neither a quick nor a sure return." Soon after this appointment he left Oxford and settled at Wroote as curate to his aged father, in which situation he received priest's orders from Bishop Potter. In two years from the time of entering on his parochial cure, he returned to Oxford, where he acted as moderator at disputations held in the hall of his college. Finding at the university an association of young men devoted to religious pursuits, one of whom was his younger brother Charles—afterwards distinguished as his associate in the cause of Methodism-he became leader of the little society; and he followed as a religious adviser William Law,

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"It seems to have been from the circumstance of a young man at Christ church remarking in reference to this association, as similar to an ancient sect of methodical physicians" Here is a new set of Methodists sprung up," that this name became characteristic of Mr Wesley's followers. This little society was the nucleus of the two numerous bodies now called the Wesleyan and Calvinistic Methodists, and intimately connected with the great revival of religion which took place in the last century. Mr John Wesley's account is as follows: "In November, 1729, four young gentlemen of Oxford, Mr John Wesley, fellow of Lincoln college; Mr Charles Wesley, student of Christ church; Mr Morgan, commoner of Christ church; and Mr Kirkham, of Merton college, began to spend some evenings in a week together, in reading chiefly the Greek

the celebrated author of a Serious Call.' His correspondence at this time, as well as the conduct he pursued as a member of what was profanely called The godly club,' strikingly displays the religious ardour of his mind. "When I observe," says he, in a letter to his mother, "how fast life flies away, and how slow improvement comes, I think one can never be too much afraid of dying before one has learned to live." It seems, however, that neither his piety nor his acuteness sufficiently preserved him from an austerity of habits scarcely accordant with a due regard for self-preservation, and from an oddness of behaviour inconsistent, perhaps, with that laudable prudence, directed by eligious principle, and, in its own turn, guiding though not extinguishing religious zeal, for which the academic scene in which he acted may be supposed to have imperatively called.

During his residence at Oxford, Wesley was consulted in reference to a proposal that he should become his father's successor in the living of Epworth. The reasonings of his father and his brother Samuel in favour of his accepting a cure of souls, failed of gaining him over; and if his own account of his susceptibility to be moved from good impressions and cooled in his religious zeal was strictly just, we are not entitled, perhaps, to say, that he was wrong in holding out even against the remonstrances of so estimable a parent as Samuel Wesley. As to the force of his ordination vow, he consulted the prelate by whom he was ordained, and the answer was favourable to his own interpretation. We find him, however, in attendance on the death-bed of his father, who died in April, 1735; and after the decease of the latter, he proceeded to London, to present to Queen Caroline a work, by the late venerable divine of Epworth, on the book of Job. The latter of these events marks an important era in the life of Wesley. On occasion of his visit to London, he was informed, that the trustees of a colony which had been lately established at Georgia, in North America, had resolved to send out religious teachers for the instruction of the Indians and the colonists. A proposal was made to him that he should proceed on the expedition, but in this he declined to acquiesce. His mother, however, when consulted on the subject, replied, "Had I ten sons, I should rejoice that they were all so employed, though I should never see them more," and his friends, John Byron and William Law, expressed their approbation of his proceeding to this Christian service. He accordingly embarked at Gravesend, 14th October, 1735. He was accompanied by his brother Charles, and also by Mr Oglethorpe, by whom the co

Testament. The next year, two or three of Mr John Wesley's pupils desired the liberty of meeting with them, and afterwards one of Mr Charles Wesley's pupils It was in 1732, that Mr Ingham of Queen's college, and Mr Broughton of Exeter, were added to their number. To these, in April, was joined Mr Clayton, of Brazen-Nose, with two or three of his pupils. About the same time Mr James Hervey was permitted to meet with them and afterwards Mr Whitefield." At the period mentioned in the beginning of this extract, Mr Wesley found his brother Charles "in great earnestness to save his soul;" and he had received the "harmless name of Methodist," before his brother's return; for he adds, "in half-a-year after this my brother John left his curacy at Epworth, and came to our assistance. We then proceeded regularly in our studies, and in doing what good we could to the bodies and souls of men." From all which it appears, that Charles was the first modern Methodist, and that he laid the foundation of the religious societies which continue to be distinguished by that appellation. On the return of his brother to Oxford, however, the management of the society was committed to him; and no one was more fitted for the office.

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lony had been founded, and two other individuals of the names of Ingham and Delamotte. In the same ship were twenty-six Moravians. In these Wesley found companions conformable to his own religious habits, but he appears to have been struck with the difference between his own fear of death and the calmness of his German friends, during a storm by which the ship was overtaken on her passage. At length, on the 5th of February, 1736, she anchored in Savannah river, and next day Wesley and his companions landed on an uninhabited island, and having proceeded to a rising ground, knelt down, and offered thanks to the Almighty. The former took up his residence at Savannah with the Moravians. "From ten friends," he says, "I am a while secluded, and God hath opened me a door into the whole Moravian church." new situation, indeed, he seems to have exceedingly enjoyed. Besides teaching a school, he preached in public, and his services were attended by crowds of people. He discoursed successfully against luxury of dress, and, in accordance with the rubric of the church, insisted on immersion in the baptism of children. He seems to have gone farther than suited the views of certain of the colonists; and before he had resided a year in the colony, a warm opposition had arisen against both his brother and himself. At length he was thrown into a situation alike delicate and annoying. Sophia Causton, a lady related to the chief magistrate of Savannah, having been introduced to Wesley as a religious inquirer, he formed the idea of receiving her in marriage. Referring the matter, however, to the judgment of the Moravians, he yielded to their decision against the propriety of the union. But another scene in connection with this lady remains to be presented. Some time after, he reproved her for certain points of conduct, and even kept her back from the communion. On this a warrant was issued against him, and damages were laid at £1,000. He maintained that nine of the counts against him were not cognizable by the civil court before which he was summoned. Twelve of the jurors, too, opposed the indictment. At last, when month after month had passed, without the matter being brought to a decision, he fixed a day for setting off on his return to England. The magistrates interfered. He on his part declined to give either bond or bail. "I saw clearly," says he, "the hour was come for leaving this place, and soon as evening prayers were over, about eight o'clock, the tide then serving, I shook off the dust of my feet and left Georgia, after having preached the gospel there (not as I ought, but as I was able), one year and nearly nine months." After great difficulties, he, and one or two companions who attended him, arrived at Charlestown. Remaining there several days, he at length set sail for England; and on the passage homeward, he seems to have diligently cultivated his religious feelings. The ship in which he sailed cast anchor in the Downs very shortly after his friend George Whitefield—a name so intimately associated with his own-had set sail for Georgia. Wesley, hearing of his friend's vicinity, transmitted to him a letter advising him to return. Whitefield, however, proceeded; and in his journal, after landing in Georgia, he thus writes: "The good Mr John Wesley has done in America, under God, is inexpressible. His name is very precious among the people; and he has laid such a foundation, that I hope neither men nor devils will ever be able to shake."

On his arrival in London in 1738, Wesley met with three Moravians,

by one of whom, Peter Boehler, he was, according to his own statement, "clearly convinced of the want of that faith whereby alone we are saved;" 3 and on the 24th of May, when attending a meeting in Aldersgate street, where an individual was reading a preface by Luther to the epistle to the Romans, he felt, he says, that he trusted "in Christ alone for salvation," and "an assurance," he adds, "was given me that he had taken away my sins, even mine, and saved me from the law of sin and death." The same year, he proceeded on a visit to the Moravians at Herrnhut in Germany, whence, after meeting with their celebrated leader, Count Zinzendorf, and observing the doctrine and organization of their society, he returned before the end of the year to England. Here he associated with a religious society which had been organized in London, composed, it would appear, in a great measure of Moravians. A love-feast, at which Whitefield was present, held at the beginning of 1739, is noticed by Wesley as an occasion of great excitement, and thus was ushered in a year remarkable for the bodily agitation, in the form of cries and convulsions, which attended the preaching of the Wesleys. There are certain circumstances by which this feature, so observable in the early history of Methodism, may be, to a considerable extent, explained. The necessity of personal assurance, as well, perhaps, as other favourite doctrines of Wesley, was peculiar, and fitted to produce a powerful effect on minds hitherto unaccustomed to such statements, when eloquently and pointedly enforced. Many, too, of Wesley's hearers seem to have been, in a great degree, destitute of Christian knowledge altogether, until Methodism was brought to bear upon them; so that the subject, or at least certain of its impressive doctrines, may, under his preaching, have fallen with the force of novelty upon their minds. Many of his auditors, too-a great proportion of whom were in the lower ranks-may have been free from that restraint on the public and turbulent expression of feeling which delicacy of manners might have enforced, while some, perhaps, were very willing to court the attention of the preacher by what might be supposed to gratify both his human love of influence, and his religious desire to benefit his hearers. Sincere and salutary as was probably much of the excitement that accompanied his preaching, and real as seem to have been some of the bodily affections that appeared among his auditors, there appears reason to believe that Wesley himself was not without experience of imposture in the case, and it seems that neither he nor his brother Charles had uniformly a very favourable opinion of such displays. "Some very unstill sisters," says the former on one occasion, "who always took care to stand near me, and tried who would cry loudest, since I have had them removed out of my sight have been as quiet as lambs. The first night I preached here, half my words were lost through the noise of their outcries; last night, before I began, I gave public notice that whosoever cried so as to drown my voice, should, without any

"Peter Boehler," he says, "amazed me more and more by the account he gave of the fruits of living faith, the holiness and happiness which he affirmed to attend it. The next morning I began the Greek Testament again, resolving to abide by the law and the testimony, being confident that God would hereby show me whether this doctrine was of God." A fourth conversation with this excellent man, confirmed him still more in the sentiment," that faith is-to use the words of our church-a sure trust and confidence which a man has in God, that through the merits of Christ, his sins are forgiven, and he reconciled to the favour of God."