John agreed to this; but argued that “that course of life tends most to the glory of God, wherein we can most promote holiness in ourselves and others;” and that at Oxford he had several advantages for doing this which were almost peculiar to the place. 1. He could always have at hand half-a-dozen friends, nearly of his own judgment, and engaged in the same studies; persons who had wholly and absolutely devoted themselves to God, and who denied themselves and took up their cross daily. 2. He could not only have as much, but as little company as he pleased; for he had no trifling visitors, except about an hour in a month, when he invited some of the fellows to breakfast. 3. He was entirely free from worldly cares, for his income was ready for him on stated days, and all he had to do was to count it and carry it home. 4. He had the privilege of public prayer twice a day, and of weekly communion. 5. At Oxford there was room for charity in all its forms; poor families to be relieved; children to be educated; workhouses and prisons to be visited; and the schools of the prophets, where tender minds were to be formed and strengthened. 6. He had the joint advice of many friends in any difficulty that might arise; the good bishop and vice-chancellor to supply his want of experience; and a fund, which this year would amount to near £80, to supply the bodily wants of the poor, and thereby prepare their souls to receive instruction. In addition to all this, he alleges that the care of two thousand souls at Epworth would crush him; and that, were he to abandon all his Oxford advantages, he would not be able to stand his ground for a single month against intemperance in sleeping, eating, and drinking; against irregularity in study; against a general lukewarmness in his affections, and remissness in his actions; against softness and self-indulgence, directly opposite to that discipline and hardship which become a soldier of Jesus Christ.[121] The letter from which the above is taken is dated December 10, 1734. His brother Samuel wrote a fortnight later, saying that his father had told him John was unalterably resolved not to accept the living, even if he could get it. Samuel protests against the decision, and says that in Wesley’s arguments he can see his love to himself, but he cannot see his love to his neighbour. Besides, he was not at liberty to resolve against undertaking a cure of souls, having been solemnly engaged to do this at his ordination. Charles might be silly enough to vow he would not depart from Oxford, and thereby avoid orders; but the faith of John was already plighted to the contrary; and the idea scarce ever entered the head of any Christian but his own, that a parish priest cannot attain to the highest perfection possible on this side heaven.[122]