The lively disposition of Charles, although he pursued his studies diligently, and was unblamable in his conduct, repelled all those exhortations to a more strictly religious course which John seriously urged upon him, after he was elected to Christ church. During his brother's absence, as his father's curate, his letters, however, became more grave; and when Mr. John Wesley returned to Oxford, in November, 1729, "I found him," he observes, "in great earnestness to save his soul." His own account of himself is, that he lost his first year at college in diversions; that the next, he set himself to study; that diligence led him into serious thinking; that he went to the weekly sacrament, persuading two or three students to accompany him; and that he observed the method of study prescribed by the statutes of the university. "This," says he, "gained me the harmless name of Methodist."* Thus it appears that Charles was the first

* From the name of an ancient sect of Physicians, say some of Mr. Wesley's biographers; but probably the wits of Oxford, who imposed the name, knew nothing of that sect of the middle ages. The nonconformists were often called, in derision, Methodists; and the name was probably transmitted from them; or it might be given merely from the rigid adherence to method in study by Mr. Charles Wesley. It is, however, somewhat worthy of notice, that before the times of nonconformity, properly so called, we find Methodists mentioned as one of the minor sects in conjunction with the Anabaptists; for, as early as 1639, in a sermon preached at Lambeth, they are rated in good set style for their aversion to rhetorical sermons:-"Where are now our Anabaptists, and plain pack-staff Methodists, who esteem of all flowers of rhetoric in sermons no better than stinking weeds, and of all elegancies of speech no better than profane spells?" &c. Their fault in those days, it appears, was to prefer plain preaching; no bad compliment, though an undesigned one. The epithet used to describe them, may also intimate that they were plain in dress and manners. At a later period, 1693, some of the nonconformists, who had renounced the imputation of Christ's righteousness in justification, except in the merit of it, and whose views were somewhat similar to those of the Wesleyan Methodists on the imputation of faith for righteousness, were called by their brethren, the New Methodists. They were not however a sect, but were so denominated from the new method which they took in stating the doctrine of justification. Thus we have a Calvinistic pamphlet, under this date, written against "the principles of the New Methodists in the great point of justification."

modern Methodist, and that he in fact laid the foundations of the religious society which continues to be distinguished by that appellation. To this society Mr. John Wesley joined himself on his return to reside at Oxford; and by his influence and energy gave additional vigour to their exertions to promote their own spiritual improvement, and the good of others. The union of system and efficiency which this association presented well accorded with his practical and governing mind; and, no doubt, under the leadings of a superior agency, of which he was unconscious, he was thus training himself to those habits of regular and influential exertion and enterprise which subsequently rendered him the instrument of a revival of religion throughout the land. Of the little society of

which, by the mere force of his character, he thus became the head, Mr. Hervey, the author of the "Meditations," and the celebrated Whitefield, were members.

CHAPTER II.

THE strictly religious profession which Mr. Wesley must now be considered as making at Oxford,—a profession so strongly marked as to become matter of public notice, and accompanied with so much zeal as to excite both ridicule and opposition, requires to be carefully examined. After all, he thought himself to be but "almost," and not altogether," a Christian,-a conclusion of a very perplexing kind to many who have set up themselves for better judges in his case than he himself. From a similar cause, we have seen St. Paul all but reproved by some divines for representing himself "as the chief of sinners," at the time when he was 'blameless" as to the righteousness of the law;" and, but for the courtesy due to an inspired man, he would, probably, in direct contradiction to his own words, have been pronounced the chief of saints; although his heart remained a total stranger to humility and charity.

The Wesleys at Oxford were indeed not only in a higher but in an essentially different state of religious experience

from that of Saul of Tarsus, notwithstanding his array of legal zeal and external virtue; but if our views of personal religion must be taken from the New Testament, although as to men they were blameless and exemplary, yet, in respect to God, those internal changes had not taken place in them which it is the office of real Christianity to effect. They were, however, most sincere; they were "faithful in that which is little," and God gave them "the true riches." They "sought God with all their heart ;" and they ultimately found him, but in a way which at that time "they knew not." The very writers, Bishop Taylor and Mr. Law, who so powerfully wrought upon their consciences, were among the most erring guides to that " peace of God which passeth all understanding," for which they sighed ; and those celebrated divines, excelled by none for genius and eloquence, who could draw the picture of a practical piety so copious and exact in its external manifestations, were unable to teach that mystic connexion of the branches with the vine, from which the only fruits which are of healthy growth and genuine flavor can proceed. Both are too defective in their views of faith, and of its object, the atonement of Christ, to be able to direct a penitent and troubled spirit into the way of salvation, and to show how all the principles and acts of truly Christian piety are sustained by a life of "faith in the Son of God." To this subject, however, Mr. Wesley's own account of himself will, subsequently, again call our attention.

Bishop Taylor's chapter on purity of intention first convinced Mr. Wesley of the necessity of being holy in heart, as well as regular in his outward conduct; and having, for the first time, formed an acquaintance with a religious friend, he began to alter the whole form of his conversation, and to set in earnest upon a new life." "He communicated every week. He watched against all sin, whether in word or deed, and began to aim at, and pray for, inward holiness;"* but still with a painful consciousness that he found not that which he so earnestly sought. His error, at this period, was drawn from his

* Journal.

theological guides just mentioned; he either confounded sanctification with justification, that is, a real with a relative change, or he regarded sanctification as a preparation for, and a condition of justification. He had not yet learned the Apostle's doctrine, the gratuitous justification of "the ungodly," when penitent, and upon the sole condition of believing in Christ; nor that upon this there follows a "death" unto all inward and outward sin; so that he who is so justified can no longer continue therein." It is, however, deeply interesting, to trace the progress of his mind through its agitations, inquiries, hopes, and fears, until the moment when he found that steadfast peace which never afterwards forsook him, but gave serenity to his countenance, and cheerfulness to his heart, to the last hour of a prolonged life.

The effects of the strong impression which had been made upon him by the practical writings of Taylor and Law promptly manifested themselves. The discipline he maintained as a tutor over his pupils was more strict than the university had been accustomed to witness; and for this reason, that it was more deeply and comprehensively conscientious. He regarded himself as responsible to God for exerting himself to his utmost, not only to promote their learning, but to regulate their moral habits, and to form their religious principles. Here his disciplinary habits had their first manifestation. He required them to rise very early; he directed their reading, and controlled their general conduct, by rules to which he exacted entire obedience. This was not well taken by the friends of some; but from others he received very grateful letters; and several of his pupils themselves were not insensible of the obligations they owed to him, not only on a religious account, but for thus enabling them to reap the full advantages of that seat of learning, by restraining them from its dissipations.

The little society of Methodists, as they were called, began now to extend its operations. When Mr. Wesley joined them, they committed its management to him, and he has himself stated its original members :

"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. Kirkman, of Merton college, began to spend some evenings in a week together, in reading chiefly the Greek 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."*

Mr. Morgan led the way to their visiting the prisoners in the Oxford gaol, for the purpose of affording them religious instruction. They afterwards resolved to spend two or three hours a week in visiting and relieving the poor and the sick, generally, where the parish ministers did not object to it. This was, however, so novel a practice, and might be deemed by some so contrary to church order, that Mr. Wesley consulted his father upon the point. Mr. Wesley, senior, answered the inquiry in a noble letter, equally honourable to his feelings as a father, and a minister of Christ. They had his full sanction for prosecuting their pious labours; he blessed God who had given him two sons together at Oxford, who had received grace and courage to turn the war against the world and the devil; he bids them defy reproach, and animates them in God's name to go on in the path to which their Saviour had directed them. At the same time, he advises them to consult with the chaplain of the prison, and to obtain the approbation of the bishop. This high sanction was obtained; but it was not sufficient to screen them from the rebukes of the gravely lukewarm, or the malignantly vicious. Sarcasm and serious opposition robbed them of one of their number, who had not fortitude to bear the shafts of ridicule, or to resist the persuasion of friends ; and the opposition being now headed by some persons of influence, Mr. Wesley had again recourse, by letter, to his father's counsel. The answer deserves to be transcribed at length :

* Journal.