should have nothing they cried for, and instructed to speak respectfully for what they wanted.'

We must be excused for making one other short extract, on the ground of its great wisdom and beauty. Among several bye laws enumerated for the government of the children, the following

occur:

3. That no child should ever be chid or beat twice for the same fault; and that if they amended, they should never be upbraided with it afterwards.

4. That every signal act of obedience, especially when it crossed their own inclinations, should be always commended, and frequently rewarded, according to the merits of the case.

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5. That if ever any child performed an act of obedience, or did any thing with an intention to please, though the performance was not well, yet the obedience and intention should be kindly accepted, and the child with sweetness directed how to do better in future.'

There is much more of equal excellence, but we forbear.

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 characterised 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 afterwards 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 a 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

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?

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May we not try to do good to those who 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 enquire now and then how they have used them, explain what they do not understand, and enforce what they do?

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May we not enforce upon them the necessity of private prayer, and of frequenting the Church and Sacrament?

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

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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 smallthe 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

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 errors, have been mixed with a considerable alloy of human infirmity in their origin and conduct. Envy and selfishness, and pride and ambition, have shown themselves in various degrees, as moving powers in the world of thought and religion, and though the results under Divine superintendence have been overruled to good, the process has been faulty. We cannot say, for we do not believe, that there was not much of human passion at the bottom of the indignant Luther's breach with Rome, while ingenuous Protestantism must blush over the sensuality and cruelty of Henry VIII. Even the self-denying non-conformists do not show so bright, when we reflect that the majority of them in closing their ministry in the church on St. Bartholomew's day, did never perhaps belong to what is popularly called the Church of England, nor object so much to the imposition of a particular prayer-book, as to any prayer-book at all, being in fact Presbyterians and Independents. But here, alike free from the infirmities of Aletharch, or Heresiarch, free from selfish aim or end, unfraught with doctrinal pride, uninflated by youthful presumption, a few good men go forth, a second college of apostles, ordained with a like ordination, having the unction of the Holy One, and charged with the same divine mission, 'to seek and to save that which was lost,' freely receiving from heaven, and freely giving in return. Language and imagery would fail us in depicting sooner than our soul cease from admiring the purity and sublimity of the object these compassionate men sought by their personal consecration, their visits of mercy, and their prayers:

'I can't describe it though so much it strike,
Nor liken it-I never saw the like.'

Looking down, like the divine humanity of the Son of God from the height of his priestly throne, far above every feeling save that of sorrow for the sufferings and sins of men, their eyes suffused with pitiful tears, and they resolved to do what they could. Suffice it to say that, baptized in such a laver as this, the Methodist church which has since attained a respectable maturity, has never renounced the principles that hallowed its early dedication,-has kept the whiteness of its garments unsullied by the pollutions of the world, has raised visibly everywhere the banner of mercy to

the

the bodies and souls of men, and can say still, as it professed then, I am free from the blood of all men.'

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John Wesley will be found to have given currency by his course of action to a set of divine ideas easily acted upon, but not always clearly apprehended, which make up the sum of personal religion, and without which it may be added personal religion cannot exist. This is the philosophy of his career, perhaps very imperfectly understood by himself, probably never drawn out by him in a systematic form, yet sufficiently obvious to us who look back upon his completed life, and live amid the results of his labours. İmmersed in the complexities of the game, the turmoil of the storm in which his busy life was cast, the unceasing struggle of his soul with the gigantic evils of the world, he could neither observe nor analyse, as we can do, the elements arrayed against him, nor the principles evolved in the conflict that were ministrant to his success. As we are in the habit of raising instinctively the arm, or lowering the eyelid to repel or shun danger, so he adopted measures and evolved truths by force of circumstances more than by forethought, those truths and measures so adapted to his position as a preacher of righteousness amid an opposing generation, that we recognize in their adaptation and natural evolution proof of their divineness. They are the same truths which were exhibited in the first struggles of an infant Christianity with the serpent of Paganism, and when exhibited again upon a like arena seventeen centuries afterwards, with similar success, are thus proved to be everywhere and always the same, eternal as abstract truth, and essential as the existence of God.

The first grand truth thrown up upon the surface of John Wesley's career, we take to be the absolute necessity of personal and individual religion.

To the yoke of this necessity he himself bowed at every period of his history: never even when most completely astray as to the ground of the sinner's justification before God, did he fail to recognize the necessity of conversion and individual subjection to the laws of the Most High. What he required of others, and constantly taught, he cheerfully observed himself. Very soon after starting upon his course did he learn that the laver of baptism was unavailing to wash from the stain of human defilement, the Supper of the Lord to secure admission to the marriage supper of the Lamb, and church organization to draft men collectively to heaven by simple virtue of its corporate existence. These delusions, whereby souls are beguiled to their eternal wrong, soon ceased to juggle him, for his eye, kindled to intelligence by the Spirit of God, pierced the transparent cheat. He ascertained at a very early period that the church had no dele

gated