upon a nice subject, but did not come to any full conclusion. The point debated was, what is the meaning of being righteous over much, or by the more common phrase, of being too strict in religion? and what danger there was of any of us falling into that extreme?

"All the ways of being too righteous or too strict which we could think of, were these: either the carrying some one particular virtue to so great a height, as to make it clash with some other; or, the laying too much stress on the instituted means of grace, to the neglect of the weightier matters of the law; or, the multiplying prudential means upon ourselves so far, and binding ourselves to the observance of them so strictly, as to obstruct the end we aimed at by them, either by hindering our advance in heavenly affections in general, or by retarding our progress in some particular virtue. Our opponents seemed to think my brother and I [were] in some danger of being too strict in this last sense; of laying burdens on ourselves too heavy to be borne, and consequently too heavy to be of any use to us."

"It is easy to observe, that almost every one thinks that rule totally needless, which he does not need himself; and as to the Christian spirit itself, almost every one calls that degree of it which he does not himself aim at, enthusiasm."

were.

About this time their father came up to London, and from thence took an excursion to Oxford, to see what his sons were doing, and in what spirit and temper of mind they On his return to London, he wrote a few lines to Mrs. Wesley, Jan. 5th, in which he says: "I had yours on new-year's day, on which I returned in one day from Oxford, not very well; but well paid both for my expense and labor, by the shining piety of our two sons, of whom I shall write soon more at large." This gives the fullest evidence, that the father did not then think his sons were carrying matters too far.

In 1732, this pious company were joined by Mr. Benjamin Ingham, and soon after, Mr. James Hervey, and Mr. George Whitefield, were added to the number. These were all collegians, and must be considered as the first Methodists. But how greatly has this mustard-seed grown and spread! Mr. Wesley says, "in 1729, my brother and I reading the Bible, saw inward and outward holiness therein, followed after it, and incited others so to do."

As the persons united in the society at Oxford were all zealous members of the church of England, by the advice of Mr. Clayton, who now joined them, they added to their former practices, a regular observance of the fasts of the church; the general neglect of which, they thought, was by no means a sufficient excuse for neglecting them.

On the first of January, 1733, Mr. Wesley preached at St. Mary's, Oxford, before the University, on "The Circumcision of the Heart," Rom. ii, 29. In this discourse, which is printed in the second volume of his sermons, he explained with great clearness, and energy of language, his views of the Christian salvation to be attained in this life; from which he never varied in any material point, to the day of his death. He was, indeed, at this time almost wholly ignorant of the gospel method of attaining this salvation; but he sought it with his whole heart, according to the knowledge he then had, and was willing to sacrifice the dearest thing he possessed in the world for the attainment of it. The truth is, he was, like Saul of Tarsus, "alive without the law." He was not yet "slain by the commandment," and therefore did not come to God in his true character: He who "justifieth only the ungodly," could not therefore justify him. The faith which he had at that time could not be imputed to him for righteousness, and hence he had not "peace and joy in believing."

His father was now in a bad state of health, and seemed declining apace. On this account he set out on horseback

for Epworth, in the beginning of January. As he was passing over the bridge beyond Daventry, his horse fell over it with him; but he again escaped unhurt. For these interpositions of Providence, Mr. Wesley did not fail to give the tribute of praise and thanksgiving to his Divine deliverer.

The state of his father's health induced his parents to turn their thoughts to the means of obtaining the living of Epworth for him, in case of his father's demise. This was mentioned to him when he was with them, but he seems to have then but little attended to it. After his return to Oxford, in February, he wrote to his mother on the subject. 'You observed," says he, "when I was with you, that I was very indifferent as to having or not having the living of Epworth. I was indeed utterly unable to determine either way; and that for this reason: I know, if I could stand my ground here, and approve myself a faithful minister of our blessed Jesus, by honor and dishonor, through evil report and good report; then there would not be a place under the heaven like this, for improvement in every good work. But whether I can stem the torrent which I saw then, but see now much more, rolling down from all sides upon me, that I know not. It is true, there is One who can yet either. command the great water-flood that it shall not come nigh me, or make a way for his redeemed to pass through.'

6

*

On the 21st of September, 1734, Mr. Wesley began the practice of reading as he traveled on horseback; and this practice he continued for nearly forty years, till his advanced age obliged him to travel in a carriage. His frequent journies, often on foot as well as on horseback, and the great and constant labor of preaching, reading, visiting, &c. wherever he was, with hard study and a very abstemious diet, had now very much affected his health. His strength was greatly reduced, and he had frequent returns of spitting

* See plate 6, p. 198, also appendix letter G.

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blood. In the night of the 16th of July, he had a return of it in such quantity as waked him out of sleep. The sudden and unexpected manner of its coming on, with the solemnity of the night season, made eternity seem near. He cried to God, "O! prepare me for thy coming, and come when thou will."* His friends began to be alarmed for his safety, and his mother wrote two or three letters, blaming him for the general neglect of his health. He now took the advice of a physician; and by proper care, he gradually recovered strength. The whole force of his mind was now bent on religious subjects.

The health of Mr. Wesley's father, as it has been stated before, had been declining for several years, and now seemed approaching towards the close of life. The old gentleman, conscious of his situation, and desirous that the living of Epworth might remain in the family, wrote to his son John, requesting him to apply for the next presentation. We have already seen, that, when the subject was mentioned the year before, he hesitated, and could not determine one way or the other. But he was now determined not to accept of the living; and stated to his father some reasons for refusing to comply with his request. His father was disappointed; and attacked him, with every argument he could possibly bring to bear upon him. The old gentleman wrote also to his son Samuel on the subject, who warmly took part with his father, and wrote to his brother at Oxford, in December, 1734. "Yesterday," says he, "I received a letter from my father, wherein he tells me, you are unalterably resolved not to accept of a certain living if you could get it. After this declaration, I believe no one can move your mind, but him that made it. You are not at liberty to resolve against undertaking a cure of souls. You are solemnly engaged to do it, before God, and his high priest, and his church. Are you not ordained? Did you not deliberately and openly promise to instruct, teach,

* Private Diary.

to admonish, to exhort those committed to your charge? Did you equivocate then, with so vile reservation, as to purpose in your heart that you never would have any so committed? It is not a College, it is not a University, it is the order of the church, according to which you were called. Let Charles, if he is silly enough, vow never to leave Oxford, and therefore avoid orders. Your faith is already plighted to the contrary; you have put your hand to_the plough."-John, however, kept himself within his fortress, and answered his brother with caution.

Several letters, on this subject, having passed between them: Mr. John Wesley now thought it time to close the debate. His letter is dated the 4th of March. He observes to his brother, "I had rather dispute with you, if I must dispute, than with any man living; because it may be done with so little expense of time and words. The question is now brought to one point, and the whole argument will lie in one single syllogism. Neither hope of doing greater good, nor fear of any evil, ought to deter you from what you have engaged yourself to do: But you have engaged yourself to undertake the cure of a parish: Therefore, neither that hope nor that fear ought to deter you from it. The only doubt which remains is, whether I have so engaged myself, or not? You think I did at my ordination before God and his High Priest." I think, I did not. However, I own I am not the proper judge of the oath I then took; it being certain and allowed by all," Verbis, in que quis jurejurando adigitur, sensum genuinum, ut et obligationi Sacramenti modum ac mensuram, præstitui a mente non præstantis sed erigentis juramentum.”—“ That the true sense of the words of an oath, and the mode and extent of its obligation, are not to be determined by him who takes it, but by him who requires it." Therefore it is not I, but the High Priest of God, before whom I contracted that engagement, who is to judge of the nature and extent of it." Accordingly, the