EARLIER YEARS AT OXFORD, AND CURACY AT WROOTE

1720—1729

WESLEY entered Oxford University in June, 1720, a week after his seventeenth birthday. His undergraduate days, like those of his brothers, Samuel and Charles, were spent at Christ Church, Cardinal Wolsey’s famous college. He had an allowance of forty pounds a year as a Charterhouse scholar.* Dr. Wigan, an eminent classical scholar of that time, was his first tutor, but he soon removed to a country living, and Mr. Sherman became his successor. Mr. Badcock describes Wesley at the age of twenty-one as “the very sensible and acute collegian baffling every man by the subtleties of logic, and laughing at them for being so easily routed; a young fellow of the finest classical taste, of the most liberal and manly sentiments." He was “gay and sprightly, with a turn for wit and humour.” His wit was polished, and all his writing showed the gentleman and the scholar. He had already begun to exercise his poetic gift, and sent one of his compositions to his father, who told him, “I like your verses on the sixty-fifth Psalm, and would not have you bury your talent.” To his brother Samuel he sent some stanzas after the Latin, composed as a college exercise. This description of “Chloe’s favourite flea” employed him, he says, above an hour on the day before he wrote to his brother. It certainly shows the ease with which he could turn a rhyme. The pleasant vein of his correspondence may be. gathered from a letter dated on his twenty-first birth-day. Samuel had broken his leg. “I believe,” says• John, “I need not use many arguments to show I am sorry for your misfortune, though at the same time I am glad you are in a fair way of recovery. If I had heard of it from any one else, I might probably have pleased you with some impertinent consolations; but the way of your relating it is a sufficient proof, that they are what you don’t stand in need of. And indeed, if I understand you rightly, you have more reason to thank God that you did not break both, than to repine because you have broke one leg. You have undoubtedly heard the story of the Dutch seaman who, having broke one of his legs by a fall from the mainmast, instead of condoling himself, thanked God that he had not broke his neck. I scarce know whether your first news vexed me, or your last news pleased me more; but I can assure you, that though I did not cry for grief at the former, I did for joy at the latter part of your letter. The two things which I most wished for of almost anything in the world were to see my mother and Westminster once again; and to see them both together was so far above my expectations, that I almost looked upon it as next to an impossibility. I have been so very frequently disappointed when I had set my heart on any pleasure, that I will never again depend on any before it comes. However, I shall be obliged to you if you will tell me, as near as you can, how soon my uncle” (Annesley) “is expected in England, and my mother in London. “Since you have a mind to see some of my verses, I have sent you some, which employed me above an hour yesterday in the afternoon. There is one, and, I am afraid, but one good thing in them, that is, they are short” *

The young collegian seems to have been disappointed again. Mrs. Wesley came to London to meet her only brother, Mr. Annesley, who was in the service of the East India Company. The newspapers had announced that he was to arrive by a certain vessel, and she came to meet him; but unfortunately he did not sail in that vessel, and was never again heard of.

Wesley’s health during his first years at college was far from vigorous. In a letter to his mother in 1723 he says that whilst walking in the country his nose bled so violently that he was almost choked. He was only able to stop the bleeding by plunging into the river.~ He was apparently in a chronic state of financial embarrassment. His tutor told him that he would make the fees as low as possible, but he had a constant struggle to make both ends meet. In August, 1724, his mother wrote to ask whether he had any reasonable hopes of being out of debt. She was much concerned for a kind friend that had lent him ten pounds, and encouraged him to hope that they might pick up a few crumbs for him at Epworth before the end of the year. This friend afterwards paid himself out of Wesley’s exhibition.~ His father helped him a little; but his own heavy debts, now amounting to three hundred and fifty pounds, left very little either for his home or his children. In one letter he expresses a hope that he will “have no occasion to remember any more some things that are past.” In weighing this sentence, we must not, however, forget Wesley’s scanty allowance at Christ Church. It is quite possible that a sprightly young student may not have acted with such rigid economy as the Rector deemed to be necessary. It is not likely that much more than this is meant. On November 1st, 1724, he tells his mother that a great many rogues were about Oxford, so that it was not safe to be out late at night. A gentleman whom he knew was standing at the door of a coffee-house about seven one evening. When he turned round his cap and wig were snatched off his head; and though he followed the thief to a considerable distance, he was unable to recover them. “I am pretty safe from such gentlemen,” he adds, “for unless they carried me away, carcase and all, they would have but a poor purchase.” These were the days when robbers took special pleasure in stealing the perukes of gentlemen in full dress, who sometimes found it necessary to sit with their back to the horses, lest a piece of the back of the carriage should be cut out, and the head-dress stolen. The same letter refers to Jack Sheppard’s escape from Newgate, which was then exciting great attention in Oxford, and to Dr. Cheyne’s “Book of Health and Long Life,” a plea for temperance and exercise. The writer condemned salted or highly seasoned food, and recommended a diet of two pints of water, one of wine, with eight ounces of animal and twelve of vegetable food per day. This book led Wesley to eat sparingly and drink water, a change which he considered to be one great means of preserving his health.

When he went to Oxford, Wesley still “said his prayers,” both in public and private, and read the Scriptures, with other devotional books, especially comments on the New Testament. He had not any notion of inward holiness, but went on “habitually, and for the most part very contentedly, in some or other known sin, indeed, with some intermission and short struggles, especially before and after the Holy Communion,” which he was obliged to receive three times a year. “I cannot well tell,” he says, “what I hoped to be saved by now, when I was continually sinning against that little light I had, unless by those transient fits of what many divines taught me to call repentance.” * A conversation which he had late one night with the porter of his college made a lasting impression on his mind, and convinced him that there was something in religion which he had not yet found. At first Wesley indulged in a little pleasantry but when he found that this man had only one coat, and that though nothing had passed his lips that day but a drink of water, his heart was full of gratitude, he said, “You thank God when you have nothing to wear, nothing to eat, and no bed to lie upon. What else do you thank Him for “ “I thank Him,” answered the porter, “that He has given me my life and being, and a heart to love Him, and a desire to serve Him.”

The beginning of 1725 seems to have been marked by a great increase of spiritual desire. Wesley was not yet twenty-two. He thought of entering the Church, and Consulted his parents. His father wished that he should devote himself to “critical learning,” but Mrs. Wesley was greatly pleased by his desire to take orders. His father wrote him on January 26th, 1725, to express his pleasure that his son had such a high conception of the work of a minister, and to point out the motives that should govern his choice of such a life. “The principal spring and motive, to which all the former should be only secondary, must certainly be the glory of God and the service of His Church in the edification of our neighbour. And woe to him who, with any meaner leading view, attempts so sacred a work.” His shrewd sense is seen in another paragraph: “You ask me which is the best commentary on the Bible I answer, The Bible itself. For the several paraphrases and translations of it in the Polyglot, compared with the original, and with one another, are, in my opinion, to an honest, devout, industrious, and humble man, infinitely preferable to any comment I ever saw. But Grotius is the best, for the most part, especially on the Old Testament.” * It was in this letter that he told his son he thought it too soon for him to take orders. He changed his opinion, however, before long. He urged him to give himself to prayer and study, and promised that he would help him with the expenses of ordination About this time Wesley began to study the “Imitation of Christ,” which he had often seen, but never studied carefully. It taught him that true religion was seated in the heart, and that God’s law extended to all our thoughts as well as our words and actions. He was very angry with A Kempis for being too strict, though he only read Dean Stanhope’s translation; but nevertheless he frequently found much sensible comfort in the reading, such as he had been a stranger to before. Wesley’s love of A Kempis never failed. In 1761 he told his friend Byrom that “Thomas a Kempis was next to the Bible.” Up to 1725 Wesley had never had any religious friend. Now he was fortunate enough to meet with one, though we do not know his name, who became a true helper. He began to alter the whole form of his conversation, and earnestly sought to lead a new life. He took the Lord’s Supper every week, watched against all sin in word or deed, and began to strive and pray for inward holiness. “So that now, doing so much and living so good a life,” he says, “I doubted not but I was a good Christian.” *

Jeremy Taylor’s “Holy Living and Dying,” which Wesley met with and studied in 1725, when he was thinking about his ordination, led him to make a more careful use of all his time. He now began to keep those journals which afterwards became such a storehouse of facts about his wonderful itinerancy and his evangelical mission. The difficulties which arose in reading Kempis and Taylor he referred to his father and mother, whose luminous answers did much to form his opinions and save him from asceticism.

Whilst preparing for orders, Wesley won his first convert. Somewhere about the midsummer of 1725,f he and a young gentleman with whom he was intimate quietly left the company in which they were, about eight o’clock one evening, and went to St. Mary’s Church to see the funeral of a young lady with whom both of them had been acquainted. As they paced one of the aisles, Wesley asked his companion if he really thought himself his friend, and if so, why he would not do him all the good that lay in his power. When his friend began to protest, Wesley entreated that he might have the pleasure of making him a whole Christian, to which he knew’ he was half persuaded already. He reminded him that he could not do him a greater kindness. as both of them “would be fully convinced when they came to follow that young woman.” Wesley’s companion became exceedingly serious, and the good impression was abiding. Eighteen months after this conversation he died of consumption. Wesley saw him three days before his death, and preached his funeral sermon at his special request.

Wesley’s financial difficulties were overcome by his father’s help, and he was ordained deacon in Christ Church Cathedral on Sunday, September 19th, 1725, by Dr. Potter, then Bishop of Oxford, who also admitted him to priest’s orders in the same place on September 22nd, 1728.* Dr. Hayward, who examined him for priest’s orders, put one question to him of which Wesley’s, whole after-history was an illustration, “Do you know what you are about You are bidding defiance to all mankind. He that would live a Christian priest, ought to know, that whether his hand be against every man or no, he must expect every man’s hand should be against him."

In a sermon, “On Attending the Church Service,” Wesley refers to a counsel given him by Dr. Potter, when Archbishop of Canterbury, which also made a lasting impression on his mind: “If you desire to be extensively useful, do not spend your time and strength in contending for or against such things as are of a disputable nature, but in testifying against open, notorious vice, and in promoting real essential holiness.”

Soon after his ordination, in 1725, Wesley delivered his first sermon. On October 16th, 1771, he says, “I preached at South Lye. Here it was that I preached my first sermon, six-and-forty years ago. One man was in my present audience who heard it. Most of the rest are gone to their long home.” • The little village of South Leigh is about three miles from Witney. On January 11th, 1726, he preached a funeral sermon at Epworth for John Griffith, the son of one of Samuel Wesley’s parishioners. He dwelt mainly on the folly of indulging grief except for sin from the text 2 Sam. xii. 23. His references to the young man were singularly concise. “It is of no service to the dead to celebrate his actions, since he has the applause of God and His holy angels, and his own conscience. And it is of little use to the living, since he who desires a pattern may find enough proposed as such in the sacred writings.” His testimony to Griffith is forcible, though brief. “To his parents he was an affectionate, dutiful son; to his acquaintance an ingenuous, cheerful, good-natured companion; and to me a well-tried, sincere friend.”

After his ordination Wesley quietly pursued his divinity studies. But the matter of pressing interest was his election to a Fellowship at Lincoln College. He devoted himself to the classics and other branches of study, as well as to his “academical exercises.” His father had mentioned the Fellowship in his letter on January 26th, 1725. During the following summer Wesley’s friends earnestly exerted themselves on his behalf. When Dr. Morley, the Rector of Lincoln, was approached on the subject, he said, “I will inquire into Mr. Wesley’s character.” He afterwards gave him leave to stand as a candidate, and exerted himself to secure his election. “In July,” Wesley’s father says, “I waited on Dr. Morley, and found him more civil than ever. I will write to the Bishop of Lincoln (the visitor of the college) again, and to your brother Samuel the next post. Study hard, lest your opponents beat you.” • His opponents at Lincoln College tried to weaken his chance of election by ridiculing his serious behaviour, but timely letters from home helped Wesley to show a firm front against this factious opposition.

On August 2nd, 1725, his father sent him a beautiful little note of encouragement from Wroote :— "Dear Son,-If you be what you write I shall be happy. As to the gentlemen candidates you mention, it: does anybody think the devil is dead, or asleep, or that he has no agents left Surely virtue can bear being laughed at. The Captain and Master endured something more for us before He entered into glory, and unless we track His steps, in vain do we hope to share His glory with Him.

"Nought else but blessing from your loving father,SAMUEL WESLEY."

On March 17th, 1726, Wesley was unanimously elected Fellow of Lincoln College. The Fellowship was for natives of Lincoln county, and had been previously held by John Thorold, afterwards Sir John Thorold, who resigned on May 3rd, 1725, but the college had kept the Fellowship vacant. Wesley was admitted on March 28th. The fact that Sir John Thorold was a member of Lincoln College and Wesley’s predecessor in this fellowship forms a pleasant link between the itinerant evangelist and the Lincoinshire squire, who preached twice a week, and is called “our new star of righteousness” in the correspondence of the day. Sir John Thorold wrote three theological treatises, which bear witness to the profound interest he felt in all religious questions. He was the great-grandfather of the present Bishops of Rochester and Nottingham (Dr. Thorold and Dr. Trollope).

Wesley’s father wrote him a letter, addressed “Dear Mr. Fellow-Elect of Lincoln,” enclosing a bill for twelve pounds on Dr. Morley, which he had paid to the Rector’s use at Gainsborough, near which town Dr. Morley held the living of Scotton. “You are inexpressibly obliged to that generous man,” he says. The expenses connected with the election had greatly taxed Samuel Wesley. He had not much more than five pounds to keep his family from the end of March till after harvest. “What will be my own fate God knows. Sed passi graviora” (“ But we have suffered heavier troubles"). “Whatever I am, my Jack is Fellow of Lincoln.” John’s letter to his brother Samuel shows how timely his father’s unexpected help had been. All his debts were paid, the expenses of his “treat” defrayed, and he had still above ten pounds in hand. If he could get leave to stay in the country till his college allowance commenced, he felt that this noney would meet all claims upon him .

Wesley’s first impressions of his new college were very favourable. “I never knew a college besides ours whereof the members were so perfectly well satisfied with )ne another, and so inoffensive to the other part of the University. All I have yet seen of the fellows are both well-natured and well-bred; men admirably disposed as well to preserve peace and good neighbourhood among themselves, as to promote it wherever else they have any acquaintance.” *

How thoroughly economical he was another letter shows.f He wore his hair remarkably long, and flowing loose upon his shoulders. His mother urged him to have it cut for the sake of his health. He thought that it might improve his complexion and appearance to do so, but these were not sufficiently strong reasons to make him incur an expense of two or three pounds a year. In this letter occurs the famous sentence which henceforth became Wesley’s motto, “Leisure and I have taken leave of one another. I propose to be busy as long as I live, if my health is so long indulged me.”

Charles Wesley came up to Christ Church in 1726, soon after John’s removal from that college to Lincoln. His father had been so much pressed by the efforts made for John that he did not expect that he could do any thing for Charles when he went up to the University, though be afterwards promised to give him ten pounds a year. John and Samuel seem to have carefully considered what Charles could do to lighten his expenses. Mr. Sherman, John’s tutor, suggested that his brother might let his room in Christ Church and take a garret in Peck-water, so as to gain about six pounds a year, but John did not approve of this suggestion. Charles, however, was better off than his brother had been. He came up from Westminster, anxious to enjoy himself, and when John spoke to him about religion would answer warmly, “What, would you have me to be a saint all at once” and would hear no more.

In April, 1726, Wesley obtained leave of absence from the University, and spent the summer in Lincolnshire. He generally read prayers and preached twice every Sunday, besides assisting his father in parish work. He steadily kept up his own studies, and had many opportunities of conversation with his father and mother on religious subjects and matters of general interest, which, with his own reflections, are carefully noted in his diary. He still cultivated the muse. He had sent two pieces of his poetry to his brother Samuel in March.

Whilst at Epworth he began a paraphrase on Psalm civ., which gives abundant evidence of his vigour of thought and power of versification. His mother gave him some judicious advice about this time, which he carefully followed. “I would not have you leave off making verses; rather make poetry your diversion, though never your business.”

On October 21st, 1726, the young Fellow returned to Oxford. His description of Lincoln College shows how congenial were his new surroundings. Dr. Morley was his friend, and the twelve Fellows formed a pleasant little society. “Wesley’s room,” with a vine creeping round the window, known as “Wesley’s vine,” is still pointed out to visitors.~ His reputation as a scholar and a man of literary taste was now established in the University. On November 6th he was chosen Greek lecturer and moderator of the classes. Dr. Whitehead says that his skill in logic was universally known and admired. H He proceeded Master of Arts on February 14th, 1727, and acquired considerable reputation in his disputation for his degree. He told Henry Moore that he delivered three lectures on the occasion, one on natural philosophy, entitled, "De Anima Brutorum;” one on moral philosophy, “De Julio Cesare;” a third on religion, “De Amore Dei.”

The Rev. Andrew Clarke, of Lincoln College, has kindly supplied the following particulars of Wesley’s connection with that college.t On May 6th, 1726, he was nominate by the Sub-rector to preach the sermon at St. Michael’ Church on St. Michael’s Day, which was always delivered by one of the Fellows. Wesley was nominated again in 1732. He was appointed Claviger (or keeper of one of the three keys of the treasury) on November 6th, 1726; and again in 1731, each time for a twelvemonth. From 1726 to 1730 he was lecturer in logic; from 1726 to 1728, and again from 1729 to 1734, lecturer in Greek; from 1730 to 1735, lecturer in philosophy. All these appointments date from November 6th. On May 6th in three different years,—1737, 1743, and 1749,—Wesley was nominated by the Sub-rector to preach the sermon by a Fellow in All Saints’ Church, on the dedication festival of that church. In 1731, 1737, and 1743, he was chosen, with another Fellow, to preach the Lent Sermons at Combe Lingu, Oxon. In 1737 Wesley was in Georgia, but the sermons might be preached by a substitute. The Pocket Guide for Oxford in 1747 says that Lincoln College had its Rector, twelve Fellows,’ nine scholars, twenty exhibitioners, and about seventy other students.

When Wesley entered Lincoln College, Dr. Morley was Rector, John Brereton, afterwards Rector of Great Leighs, Essex, Senior Fellow and Sub-rector for the year. The other Fellows were Dr. W. Lupton (Prebendary of Durham; died December z3th, 2726), Knightly Adams (afterwards Rector of Great Leighs), William Vesey (Chaplain of St. Michael’s, Oxford)~Thomas Vaughan, John Tottenham, Euseby Isham (Rector 1731).

1755), Richard Hutchins (Rector 1755—1781. “The college never had a better Rector in its history, and few of its benefactors have been more munificent”), Michael Robinson (Chaplain of All Saints’, Oxford, Rector of Great Leighs), Benjamin Mangey (died i73o), Charles Dymoke, John Wesley.

After taking his Master’s degree Wesley felt that his time was more at his own disposal. Hitherto the University curriculum had been the guide of his studies. Now he was able to follow the plan of work which he had marked out for himself. He had fully come over to his mother’s opinion that there were many truths that it was not worth while to know. He even laid aside a controversy between Bishop Hoadly and Bishop Atterbury when he had reached the middle of it. “I thought the labour of twenty or thirty hours, if I was sure of succeeding, which I was not, would be but ill rewarded by that important

The Fellows of Lincoln were required to take orders within a year, and to secure their B.D. degree within seven years after they became M.A. Wesley escaped the obligation to proceed as Bachelor of Divinity. John Crosby, treasurer of Lincoln Cathedral in 1476, founded a fellowship which required its holder to study canon law and take a degree in that faculty. After the Reformation the degree in civil law took its place. When a Fellow found it inconvenient to take his B.D. he was elected to this canonist fellowship, which he held till he had taken his B.D. After Dr. Morley vacated this, in 1703, eight other Fellows had held it from three to five years each. On July 13th, 1736, when in Georgia, Wesley was elected to it. He would not give it up, as he did not wish to take his B.D., and held it till The result was that he was the junior in college standing of all Fellows who took the degree. These facts explain Wesley’s inquiry on June i8th, 1741, about “the exercises previous to the degree of Bachelor in Divinity.”

Though admitted Fellow on March 28th, 1726, Wesley, according to custom, received nothing for half a year. On September 28th, his first “commons” was paid. This was 1s. 4d. per week when in residence. In 1731 and 1732 he received piece of knowledge whether Bishop Hoadly had understood Bishop Atterbury or no.” *

A letter from one of the Fellows of Lincoln College at the close of 1727 may show in what high esteem Wesley was held in his college. Mr. Fenton had a perpetual curacy, which kept him from Oxford, so that he had not seen Wesley.

"LINCOLN COLLEGE, December 28th, 1727.

"SIR,-Yesterday I had the satisfaction of receiving your kind and obliging letter, whereby you have given me a singular instance of that goodness and civility which is essential to your character, and strongly confirmed to me the many encomiums which are given you in this respect by all who have the happiness to know you. This makes me infinitely desirous of your acquaintance. And when I consider those shining qualities which I hear daily mentioned in your praise, I cannot but lament the great misfortune we all suffer in the absence of so agreeable a person from the college. But I please myself with the thoughts of seeing you here on Chapter-day, and of the happiness we shall have in your company in the summer. In the meantime, I return you my most sincere thanks for this favour, and assure you, that if it should ever lie in my power to serve you, no one will be more ready to do it than, sir,

"Your most obliged and most humble servant, "LEw. FENTON."

Wesley had fixed hours of work in the morning and afternoon, and never suffered himself to deviate from the plan he had laid down. Monday and Tuesday were thus devoted to the Greek and Latin classics; Wednesday to logic and ethics; Thursday to Hebrew and Arabic, Friday to metaphysics and natural philosophy; Saturday to oratory and poetry, chiefly composing; Sunday to divinity. At intervals he studied French, which he had begun to learn two or three years before, and read a great number of modern books on all subjects. He first read an author regularly through; then, on a second perusal of the book, he transcribed the important or striking passages. Euclid, Keil, Gravesande, Sir Isaac Newton, and other mathematical writers, whose works he weighed with great care, are mentioned in his diary. He also sometimes amused himself with experiments in optics.

Wesley’s removal from Christ Church to Lincoln had one happy result. As soon as he determined to become a real Christian, not merely a nominal one, he found that his acquaintance were as ignorant of God as himself; but whilst he was aware of his ignorance, they were not aware of theirs. He tried to help them, but without success. “Meantime,” he says, “I found, by sad experience, that even their harmless conversation, so called, damped all my good resolutions. I saw no possible way of getting rid of them, unless it should please God to remove me to another college. He did so, in a manner contrary to alJ human expectation. I was elected Fellow of a college where I knew not one person.” He was aware that many would call upon him for various reasons, but he had made up his mind to have no chance acquaintance. He narrowly observed the temper and behaviour of all who came, and determined that he would only cultivate the friendship of those who were likely to lead him on the way to heaven. He did not return the visits of those who were not of this spirit. Such people, therefore, gradually left him to himself. When he wrote this account he said that this had been his invariable rule for about threescore years.*

Wesley behaved as courteously as he could, but he was determined both to redeem the time and save his own soul. On March 19th, 1727, he tells his mother that the conversation of one or two friends, of whom he should always speak with gratitude, had first taken away his relish for most other pleasures. He had now begun to lose his love for company " the most elegant entertainment next to books,”—so that, unless the persons had a religious turn of thought, he felt much better pleased without them. He was inclined to prefer some more retired position than he had at Oxford, where he might fix his habits of mind “before the flexibility of youth was over.” A school in Yorkshire had lately been offered him, with a good salary. What charmed him most, however, was the description of the place which some gentlemen had given him the previous day. It lay in a little valley, so hemmed in by hills that it was scarcely accessible. There was no company in the school, and scarcely any outside. This account, which his visitors thought would put such a post out of the question, strongly attracted Wesley. He adds, “I am full of business, but have found a way to write without taking any time from that. It is but rising an hour sooner in the morning, and going into company an hour later in the evening, both which may be done without any inconvenience.” *

About this time, probably in 1728, he began that system of early rising which he continued till the end of his life. He used to awake every night about twelve or one, and remain awake some time. He felt convinced that he lay longer in bed than nature required, and procured an alarum which awoke him at seven next morning, nearly an hour earlier than the previous day. He still lay awake as usual. Next morning he rose at six, with the same result. The following night he set his alarum for five, but he awoke as before. The fourth day be rose at four, and slept all through the night. He could say, after sixty years, that he still rose at four o’clock, and that, taking the year round, he did not lie awake a quarter of an hour together in a month.t It must be remembered that in later years, after a long, wearisome ride on a hot day, Wesley would lie down and sleep for’ ten or fifteen minutes. He would then rise refreshed for his work. He never could bear to sleep on a soft bed.

On August 4th, 1727, he left Oxford to assist his father, who held the small living of Wroote in addition to that of Epworth, and found it difficult to pay a curate or to get one to his mind. He had been anxious for some time to have his son with him. Wesley’s principal work lay at Wroote, whilst his father stayed at Epworth, but they seem to have made occasional changes. Wesley went to Westminster to visit his brother Samuel on August 4th; then be set out for Lincolnshire, where he acted as his father’s curate until November, 1729.

Wroote was a little village surrounded by bogs, about five miles from Epworth. The Wesleys seem to have lived there from 1725 until John Wesley came over to help his father. The road between Epworth and Wroote was so rough that Samuel Wesley felt that his son could not get from one place to the other without hazarding his health or life. The journey had to be made by boat. It was impossible to go afoot or on horseback, because the waters were out in the Fen Country. The boat took them as far as Scawsit Bridge; then they walked across the Common to Epworth. It was by no means a pleasant passage. The water washing over the side of the boat laid up the Rector in June, 1727, just before John Wesley came home to help him. During one of these journeys, in 1728, he also had a

*arrow escape from drowning. The boat was driven by the fierce stream and wind against another craft, and tilled with water.t The church at Wroote was a small brick building; the parishioners were unpolished and heavy. They appear in singularly unattractive colours in some lines written by Wesley’s clever sister Hetty

High births and virtue equally they scorn,

As asses dull, on dunghills born;

Impervious as the stones their heads are found,

Their rage and hatred steadfast as the ground.

From its inaccessible position through bogs and floods the place had been called “Wroote-out-of-England.” The rude country folk still treasured up the strange stories about William of Lindholme, the hermit, known as a wizard in league with the evil one.

Wesley’s work at Wroote had not much immediate fruit. It is included in his description, “From the year 1725 to 1729 I preached much, but saw no fruit of my labour. Indeed, it could not be that I should; for I neither laid the foundation of repentance, nor of believing the Gospel; taking it for granted that all to whom I preached were believers, and that many of them needed no repentance.’~•

He made several visits to Oxford during these two years of parish life. In October, 1727, though suffering from the ague, which was endemic in that part of Lincoln-shire, he went up to the University. This journey seems to have been made on election business, at the request of the Rector of Lincoln College, of whose kindness he entertained such a lively sense that he used to say, “I can refuse Dr. Morley nothing.” We find one other reference to this friend. At the end of January, 1751, at the pressing request of Dr. Isham, then Rector of Lincoln College, Wesley went to Oxford to vote for a member of Parliament. The candidate for whom he voted was not elected, but he did not regret his journey. “I owe much more than this to that generous, friendly man, who now rests from his labour.” t He travelled on horseback, and spent ten days at his college. The journey was painful, as his ague often made him feel very ill on the road. On July 27th, 1728, he went up to the University by way of London, and was ordained priest by Dr. Potter, who had himself been a Fellow of Lincoln. Next year, on June 16th, he spent about two months at Oxford, where he found the little Society of Methodists already meeting together under the leadership of his brother Charles.

John Wesley’s life. at Wroote was the only experience he had as an English parish clergyman.’ On April 13th, 1759, he called on Mr. Romley, of Burton, near Epworth, one of his former parishioners, a lively, sensible man, eighty-three years old, by whom, he says, “I was much comforted.” t In September, 1767, after Wesley had preached in the riding-school at Northampton, to a large. and deeply serious congregation, he mentions that a lady, who had been one of his parishioners at Epworth nearly forty years before, waited on him. He took tea at her house next day.

The quiet life at Wroote was broken in upon by a letter from Dr. Morley, dated October 2 1st, 1729. He told Wesley that it was felt necessary, in order to discipline and good government, that the junior Fellows who were chosen Moderators should personally attend to the duties of their office unless they could get some other Fellow to preside for them. Mr. Hutchins had been kind enough to promise to take Mr. Fenton’s place, so that he might not be compelled to give up his perpetual curacy; Mr. Robinson would have supplied Wesley’s, but he had to serve two cures fourteen miles distant from Oxford, and the roads for ten miles at least were as bad as those around Epworth. “We hope,” says the Rector, “it may be as much for your advantage to reside at college as where you are, if you take pupils, or can get a curacy in the neighbourhood of Oxon. Your father may certainly have another curate, though not so much to his satisfaction; yet we are persuaded that this will not move him to hinder your return to college, since the interest of college and obligation to statute requires it.” This letter brought Wesley back to Oxford, to become the head of the Methodist movement in the University.