interested in good books, it is important that we have a Life of Wesley that is perfectly adapted to those who are not critical historical students, but rather to those who want the gist of things, who want the substantial and essential facts in compressed shape.

It is believed that this volume will meet all these requirements, and that a careful perusal of its pages will put any person of ordinary intelligence in very close touch with one of the greatest religious and social reformers the world has ever known. This volume is one that might be read with great profit by every member of our Church, and by all Methodists everywhere. Especially would its reading help all our young people, and particularly the members of our Epworth League. It is certain that its reading would give them clear, definite, and correct views of the life and work of the founder of Methodism; and such views would be sure to lead to a more healthful and vigorous personal religious experience, and would encourage all heroic aspirations for the highest attainments in holy living, and excite the most ardent and persistent efforts for the salvation of all men. John Wesley knew that humanity had been redeemed by the sufferings and death of the Lord Jesus Christ. He knew that every redeemed soul might be saved. He knew that it was his business to bring redeemed humanity to the feet of its Redeemer. Would that all his followers might share in this threefold knowledge; and that by the reading of this volume all might be led to consecrate themselves to the accomplishment of the supremely glorious task at which John Wesley wrought until he ceased at once to work and live. O, that all Methodists might follow John Wesley even as he followed Christ!

Auburndale, Mass., April 8, 1901.

The Young People's Wesley.

CHAPTER I.

During the latter part of the seventeenth and the first part of the eighteenth century England was the theater of stirring events. War was sounding its clarion notes through the land. Marlborough had achieved a series of brilliant victories on the Continent, which had filled and fired the national heart with the spirit of military glory.

The English, at that time, had an instinctive horror of popery and power. James II, cruel, arbitrary, and oppressive, had been hurled from the throne as a plotting papal tyrant, and his grandson, Charles Edward, known as the Pretender, was making every possible effort to regain the throne and to subject the people to absolute despotism. To add to their dismay, the fleets of France and Spain were hovering along the English coast, ready, at any favorable moment, to pounce upon her. The means of public communication by railroad and telegraph were unknown. There were few mails, and reliable information could not be readily or safely obtained. Under these circumstances it is not surprising that strange and exaggerated reports should have kept the public mind in a state of great excitement and general consternation.

It was also, pre-eminently, an infidel age. Disrespect for the Bible and the Christian religion prevailed among all classes. Hobbes, with his scorpion tongue; Toland, with his papal-poisoned heart; Tindal, with his infidel dagger concealed under a cloak of mingled popery and Protestantism; Collins, with a heart full of deadly hate for Christianity; Chubb, with his deistical insidiousness; and Shaftesbury, with his platonic skepticism, hurled by wit and sarcasm—these, with their corrupt associates, made that the infidel age of the world. Christianity was everywhere held up to public reprobation and scorn.

It is true that Steele, Addison, Berkeley, Samuel Clarke, and Johnson exposed the follies and sins of the times, but the character of these efforts was generally more humorous and sarcastic than serious. Occasionally they gave a sober rebuke of the religion of the day. Berkeley attacked, with his keen logic and finished style, the skeptical opinions which prevailed. Most of his articles were on the subject of "Free Thinking." Johnson, the great moralist, stood up, it is said, "a great giant to battle, with both hands against all error in religion, whether in high places or low."

These men, and Young, with his vast religious pretentiousness, are said to have walked in the garments of literary and social chastity; but Swift, greater intellectually than any of them, and a high church dignitary to boot, would have disgraced the license of the "Merry Monarch's" court and outdone it in profanity. Even Dryden made the literature of Charles II's age infamous for all time.

"Licentiousness was the open and shameless profession of the higher classes in the days of Charles, and in the time of Anne it still festered under the surface. Gambling was an almost universal practice among men and women alike. Lords and ladies were skilled in knavery; disgrace was not in cheating, but in being cheated. Both sexes were given to profanity and drunkenness. Sarah Jennings, Duchess of Marlborough, could swear more bravely than her husband could fight. The wages of the poor were spent in guzzling beer, in wakes and fairs, badger-baiting and cockfighting."[A] And yet the reign of Anne claims to have been the golden age of English literature. It did show a polish on the surface, but within it was "full of corruption and dead men's bones."

AN UNUSUAL VIEW OF THE EPWORTH RECTORY.

Added to this, the Church, which should have been the light of the world, was in a most deplorable state. Irreligion and spiritual indifference had taken possession of priest and people, and ministers were sleeping over the threatened ruins of the Church, and, in too many instances, were hastening, by their open infidelity, the day of its ruin. The Established Church overtopped everything. She possessed great power and little piety. Her sacerdotal robes had been substituted for the garments of holiness; her Prayer Book had extinguished those earnest, spontaneous soul-breathings which bring the burdened heart into sympathetic union with the sympathizing Saviour. Spirituality had well-nigh found a grave, from which it was feared there would be no resurrection. Isaac Taylor says: "The Church had become an ecclesiastical system, under which the people of England had lapsed into heathenism;" and "Nonconformity had lapsed into indifference, and was rapidly in a course to be found nowhere but in books." In France hot-headed, rationalistic infidelity was invading the strongholds of the Reformation, and French philosophers were spreading moral contagion through Europe, which resulted in the French Revolution. The only thing which saved England from the same catastrophe was the sudden rise of Methodism, which, as one writer says, "laid hold of the lower classes and converted them before they were ripe for explosion." When preachers of the Gospel celebrated holy communion and preached to a handful of hearers on Sabbath morning, and devoted the afternoon to card-playing, and the rest of the week to hunting foxes, what else could have been expected? It is doubtful if in any period of the history of the Church the outlook had been darker.

The