minster he was admitted as one of the King's scholars, and his expenses were borne by the foundation. Being both lively and clever, he was put forward to act dramas; and his progress in learning procured him the favour of his master.

During his stay at Westminster an incident occurred which might have been of the most serious consequence both to himself and the world. Garret Wesley, Esq., a gentleman of large fortune in Ireland, wrote to the Rector of Epworth, inquiring whether or not he had a son named Charles; and stating that it was his wish to adopt a youth of that name as his heir. The answer appears to have accorded with his views; for a person in London brought money for Charles's education for several years. One day another gentleman called upon him, who is supposed to have been Mr. Garret Wesley himself. He talked largely with Charles, and asked if he was willing to accompany him to Ireland. Charles wrote to his father for advice; and the father, who answered immediately, referred the matter to the son's own choice. Thus left to decide for himself, he resolved to remain in England, and to decline the flattering offer. Mr. John Wesley, who wrote this account a few months before his death, and left it among his manuscripts, calls his brother's decision "a fair escape."*

Mr. Maxwell, in his "Life of the Duke of Wellington," attempts to throw discredit upon this relation. He says, "That Garret Wellesley contributed to the expenses of Charles Wesley's education, and probably intended to have provided for him more permanently, may be very true; but we doubt much that any proposition of adoption was made; and doubt still more, that, if made, it would have met with rejection." (Vol. i., p. 6.) There are only two grounds upon which this statement can be impugned: either that Mr. John Wesley was an incompetent witness in the case; or that he was a man of doubtful veracity : neither of which, it is presumed, will be seriously maintained. He was likely to know his brother's history; and it would be difficult to assign an adequate reason why he should, in a case of this nature, depart from the truth. When his brother died, he immediately began to collect materials for his biography, which he intended forthwith to publish. He wrote the particulars of this case with a reference to publication, but died before he had completed his design. With all deference to Mr. Maxwell, his own theory is less credible than the plain statement which he calls in question. Why should Garret Wesley, or Wellesley, as he is called, defray the expenses of Charles Wesley at Westminster School, and then propose to take him to Ireland, but for the purpose of adopting him? For anything that appears to the contrary, the family of the Rector of Epworth were entire strangers to him, and were only recommended to him by an identity of name : for Wellesley, as the family designation, does not appear to have been generally

The matter was more momentous than even his sagacious mind perceived. Disappointed in this quarter, Garret Wesley offered to bequeath his property to one of his kinsmen, on condition that he should receive the name of Wesley, to which he consented. That kinsman was Richard Colley, who was subsequently known as Richard Colley Wesley. He held the offices of Auditor and Registrar of the Royal Hospital of Kilmainham, and second Chamberlain of the Irish Court of Exchequer. In the year 1734 he was Sheriff of Meath; and he sat for many years in Parliament, as Representative of the borough of Carysford. He was raised to the peerage, in the year 1747, by George II., under the title of Baron Mornington. This eminent man, who inherited the property in the county of Meath, which had been offered to Charles Wesley, was the grandfather of the Marquis Wellesley, and of the Duke of Wellington. Of the second Lord Mornington, the father of the Duke, we shall have occasion to speak in a subsequent part of this narrative.

Had Mr. Charles Wesley accepted the proposal that was made to him, he would have been far removed from the religious friends who were the instruments of his conversion and subsequent piety; and Richard Colley would never have possessed the property of Garret Wesley. According to all human calculation, therefore, the world would never have enjoyed the benefit of Charles Wesley's ministry; his incomparable hymns would never have been written; the extension of the British empire in India, under the administration of

assumed till many years afterwards. The present noble members of the Wellesley family were in early life known by the name of Wesley. In the "Army List" of the year 1800, the Duke of Wellington, as Lieutenant-Colonel of the thirty-third Regiment, bears the name of the Hon. Arthur Wesley. It was not till the following year that it was exchanged for Wellesley in that publication. It is clearly ascertained that Garret Wesley wanted to adopt some one to inherit his property; and he was resolved that his estates should only be possessed by a man who bore the name of Wesley. Had his only design been to "provide more permanently" for Charles, he might have done this in England, without requiring the youth to leave his native country and his relations. And why, if he were only actuated by humane motives, did he confine his regards to Charles Wesley, to the neglect of every other member of the family, many of whom were greatly in need of pecuniary assistance? Besides, what is there incredible in the account? or on whom does it reflect the slightest dishonour? Mr. Maxwell may believe it or not, as he pleases; but if he expect other people to share in his doubts, he should advance some reason which shall be sufficiently powerful to set aside Mr. John Wesley's express testimony.

the Marquis Wellesley, might not have taken place; and the General who conquered Napoleon Buonaparte, and thus overthrew one of the greatest tyrannies that ever existed, might never have been born. What a thought, that events so immensely important, and involving the temporal and spiritual interests of millions, should have been contingent upon the volition of an impetuous boy, who was left to decide whether he would remain in England, with the prospect of poverty and labour before him, or go to Ireland to enjoy the luxuries and honour of wealth! That the hand of God was in the determination, none but an infidel can doubt. The youth decided under the secret guidance of divine mercy, exercised not only towards him, but towards the world.

In the year 1726 Mr. Charles Wesley, being about eighteen years of age, removed from Westminster School to the University, being elected to Christ-Church College, Oxford. His brother had lately left the same College, having obtained a Fellowship in that of Lincoln. John was now more than ever intent upon the improvement of his time, as his conviction of the importance of personal religion had become very deep and solemn. On removing to Lincoln College, he broke off all connexion with light and gay company, declining to return their visits, and resolved, by the grace of God, to be a Christian indeed. This alteration in his views and feelings he states to have been produced by the reading of Bishop Taylor's "Rules and Exercises of holy Living and Dying;" Kempis's "Christian's Pattern;" and the Rev. William Law's "Serious Call to a devout and holy Life." From these impressive books he learned that true religion does not consist in orthodox opinions, nor in correct moral conduct, nor in conformity to the purest modes of evangelical worship; necessary as the whole of these things are in their place; but in the possession and uninterrupted exercise of the mind that was in Christ. He was anxious, beyond expression, to attain inward and outward holiness as the great end of his being.

At this time Charles was differently minded. For some months after his arrival in Oxford, though moral in his conduct, and very agreeable in his spirit and manners, he was far from being severe and earnest in his application to study; the strict authority over him which his brother Samuel exercised, as his tutor and guardian, being now withdrawn. To a con

siderable extent, he was at his own disposal. After a while, however, he became studious; but his spirit was undevout. "He pursued his studies diligently," says John, "and led a regular, harmless life: but if I spoke to him about religion, he would warmly answer, 'What, would you have me to be a saint all at once?' and would hear no more."

Such was the state of the two brothers when, in the year 1726, John, having obtained Deacon's orders, left Oxford, for the purpose of serving his father in the curacy of Wroote, in Lincolnshire, where he remained nearly three years. It was during this interval that Charles became deeply concerned for the salvation of his soul. While diligently pursuing his studies, a spirit of more than ordinary seriousness came upon him, apparently without the use of any particular means; and he also earnestly desired to be a spiritual worshipper of God. That he might keep his heart with all diligence, according to the direction of the wise man, he resolved to maintain a strict watch over all its movements, as well as over his words and actions. Apprehending that the keeping of a diary would be likely to further his designs, and knowing that his brother had kept such a record for some years, he wrote to him, requesting his advice on the subject. "I would willingly write a diary of my actions," says he, "but do not know how to go about it. What particulars am I to take notice of? Am I to give my thoughts and words, as well as deeds, a place in it? I am to mark all the good and ill I do; and what besides? Must I not take account of my progress in learning, as well as religion? What cypher can I make use of? If you would direct me to the same or like method to your own, I would gladly follow it; for I am fully convinced of the usefulness of such an undertaking. I shall be at a stand till I hear from you.

"God has thought fit (it may be to increase my wariness) to deny me at present your company and assistance. It is through Him strengthening me, I trust to maintain my ground till we meet. And I hope that, neither before nor after that time, I shall relapse into my former state of insensibility. It is through your means, I firmly believe, that God will establish what he hath begun in me; and there is no one person I would so willingly have to be the instrument of good to me as you. It is owing, in great measure, to some

body's prayers, (my mother's, most likely,) that I am come to think as I do; for I cannot tell myself how or when I awoke out of my lethargy: only, that it was not long after you went away." Such was the manner in which he spoke of himself in the beginning of the year 1729.

No sooner was he concerned for the salvation of his soul, than he became solicitous for the spiritual good of others; and he soon succeeded in producing in the minds of one or two students the feelings by which he himself was actuated. Writing to his brother, therefore, in May, 1729, he says, "Providence has at present put it into my power to do some good. I have a modest, humble, well-disposed youth lives next me, and have been, thank God, somewhat instrumental in keeping him so. He was got into vile hands, and is now broke loose. I assisted in setting him free, and will do my utmost to hinder him from getting in with them again. He was of opinion, that passive goodness was sufficient; and would fain have kept in with his acquaintance and God at the same time. He durst not receive the sacrament, but at the usual times, for fear of being laughed at. By convincing him of the duty of frequent communicating, I have prevailed upon both of us to receive once a week." He was, nevertheless, sensible of his need of further spiritual help, and therefore desired his brother's return to Oxford. Hence he adds, "I earnestly long for, and desire, the blessing God is about to send me in you. I am sensible this is my day of grace; and that upon my employing the time before our meeting, and next parting, will in great measure depend my condition for eternity."

It was about this period, and while John was absent from Oxford, that the name of " Methodist was first given to Charles Wesley and his thoughtful companions. They were diligent and methodical in the prosecution of their studies, and in the improvement of their time; unusually sober in their spirit and general deportment; and very regular in their attention to religious duties, particularly the Lord's supper, which they received every week. The consequence was, that their conduct excited general observation; and a young gentleman, a student of Christ-Church, remarked, "Here is a new set of Methodists sprung up." The name was new and quaint; so it took immediately; and the Methodists, though