this very thing some terming them, in derision, Bible bigots: others, Bible moths: feeding, they said, upon the Bible, as moths do upon cloth. And indeed, unto this day, it is their constant endeavour to think and speak as the oracles of God.

2. It is true, a learned man, Dr. Trapp, soon after their setting out, gave a very different account of them. "When I saw," said the Doctor, "these two books, 'The Treatise on Christian Perfection,' and 'The Serious Call to a Holy Life,' I thought these books will certainly do mischief. And so it proved; for presently after up sprung the Methodists. So he (Mr. Law) was their parent." Although this was not entirely true, yet there was some truth in it. All the Methodists carefully read these books, and were greatly profited thereby. Yet they did by no means spring from them, but from the Holy Scriptures; being " born again," as St. Peter speaks, " by the word of God, which liveth and abideth for ever."

3. Another learned man, the late bishop Warburton, roundly affirms, that," They were the offspring of Mr. Law and count Zinzendorf together." But this was a greater mistake still. For they had met together several years before they had the least acquaintance with count Zinzendorf, or even knew there was such a person in the world. And when they did know him, although they esteemed him very highly in love, yet they did not dare to follow him one step farther than they were warranted by the Scripture.

4. The book which, next to the Holy Scripture, was of the greatest use to them, in settling their judgment as to the grand point of justification by faith, was the book of Homilies. They were never clearly convinced, that we are justified by faith alone, till they carefully consulted these, and compared them with the sacred writings, particularly St. Paul's epistle to the Romans. And no minister of the church can, with any decency, oppose these; seeing at his ordination he subscribed to them, in subscribing the thirty-sixth article of the church.

5. It has been frequently observed, that very few were clear in their judgment both with regard to justification and sanctification. Many who have spoken and written admirably well, concerning justification, had no clear conception, nay, were totally ignorant of the doctrine of sanctification. Who has wrote more ably than Martin Luther, on justification by faith alone? And who was more ignorant of the doctrine of sanctification, or more confused in his conceptions of it? In order to be thoroughly convinced of this, of his total ignorance with regard to sanctification, there needs no more than to read over, without prejudice, his celebrated comment on the epistle to the Galatians. On the other hand, how many writers of the Romish church (as Francis Sales and Juan de Castaniza, in particular) have wrote strongly and scripturally on sanctification; who, nevertheless, were entirely unacquainted with the nature of justification? Insomuch that the whole body of their divines at the council of Trent, in their Catechismus ad Parochos, (catechism which every parish priest is to teach his people,) totally confound sanctification and justification together. But it has pleased God to give the Methodists a full and clear knowledge of each, and the wide difference between them.

6. They know, indeed, that at the same time a man is justified, sanctification properly begins. For when he is justified, he is "born

again," "born from above," "born of the Spirit :" which, although it is not (as some suppose) the whole process of sanctification, is doubtless the gate of it. Of this, likewise, God has given them a full view. They know, the new birth implies as great a change in the soul, in him that is "born of the Spirit," as was wrought in his body when he was born of a woman: not an outward change only, as from drunkenness to sobriety, from robbery or theft to honesty, (this is the poor, dry, miserable conceit of those that know nothing of real religion,) but an inward change from all unholy, to all holy tempers; from pride, to humility; from passionateness, to meekness; from peevishness and discontent, to patience and resignation: in a word, from an earthly, sensual, devilish mind, to the mind that was in Christ Jesus.

7. It is true, a late very eminent author, in his strange treatise on regeneration, proceeds entirely on the supposition, that it is the whole gradual progress of sanctification. No; it is only the threshold of sanctification; the first entrance upon it. And as, in the natural birth, a man is born at once, and then grows larger and stronger by degrees; so in the spiritual birth, a man is born at once, and then gradually increases in spiritual stature and strength. The new birth, therefore, is the first point of sanctification, which may increase more and more unto the perfect day.

8. It is, then, a great blessing given to this people, that as they do not think or speak of justification, so as to supersede sanctification; so neither do they think or speak of sanctification, so as to supersede justification. They take care to keep each in its own place; laying equal stress on one and the other. They know, God has joined these together, and it is not for man to put them asunder: therefore they maintain, with equal zeal and diligence, the doctrine of free, full, present justification, on the one hand; and of entire sanctification both of heart and life, on the other: being as tenacious of inward holiness, as any Mystic; and of outward, as any Pharisee.

9. Who then is a Christian, according to the light which God hath vouchsafed to this people? He that, being "justified by faith, hath peace with God through our Lord Jesus Christ ;" and, at the same time, is "born again," "born from above," "born of the Spirit;" inwardly changed from the image of the devil, to that "image of God wherein he was created:" he that finds the love of God shed abroad in his heart by the Holy Ghost which is given unto him; and whom this love sweetly constrains to love his neighbour, every man, as himself: he that has learned of his Lord to be meek and lowly in heart, and in every state to be content: he in whom is that whole mind, all those tempers, which were also in Christ Jesus: he that abstains from al appearance of evil, in his actions; and that offends not with his tongue: he that walks in all the commandments of God, and in all his ordinances, blameless he that, in all his intercourse with men, does to others as he would they should do to him; and in his whole life and conversation, whether he eats or drinks, or whatsoever he doeth, doeth all to the glory of God.

Now what could God have done more for this his vineyard, which he hath not done in it, with regard to doctrine? We are to inquire,

II. Secondly, What could have been done which he hath not done in it, with regard to spiritual helps?

1. Let us consider this matter from the very beginning. Two young clergymen, not very remarkable any way, of middle age, having a tolerable measure of health, though rather weak than strong, began, about fifty years ago, to call sinners to repentance. This they did, for a time, in many of the churches in and about London. But two difficulties arose first, the churches were so crowded, that many of the parishioners could not get in: secondly, they preached new doctrines; that we are saved by faith, and that "without holiness no man could see the Lord." For one or other of these reasons, they were not long suffered to preach in the churches. They then preached in Moorfields, Kennington Common, and in many other public places. The fruit of their preaching quickly appeared. Many sinners were changed both in heart and life. But it seemed, this could not continue long; for every one clearly saw, these preachers would quickly wear themselves out; and no clergyman dared to assist them. But soon one and another, though not ordained, offered to assist them. God gave a signal blessing to their word. Many sinners were thoroughly convinced of sin, and many truly converted to God. Their assistants increased, both in number, and in the success of their labours. Some of them were learned; some unlearned: most of them were young; a few middle aged: some of them were weak; some, on the contrary, of remarkably strong understanding. But it pleased God to own them all; so that more and more brands were plucked out of the burning.

2. It may be observed, that these clergymen, all this time, had no plan at all. They only went hither and thither, wherever they had a prospect of saving souls from death. But when more and more asked, "What must I do to be saved?" they were desired to meet all together. Twelve came the first Thursday night; forty the next; soon after a hundred. And they continued to increase, till three or four and twenty years ago, the London society amounted to about 2,800.

3. But how should this multitude of people be kept together? And how should it be known, whether they walked worthy of their profession? They were providentially led, when they were thinking on another thing, namely, paying the public debt, to divide all the people into little companies, or classes, according to their places of abode, and appoint one person in each class to see all the rest weekly. By this means, it was quickly discovered if any of them lived in any known sin. If they did, they were first admonished; and, when judged incorrigible, excluded from the society.

4. This division of the people, and exclusion of those that walked disorderly, without any respect of persons, were helps which few other communities had. To these, as the societies increased, was soon added another. The stewards of the societies in each district, were desired to meet the preachers once a quarter, in some central place, to give an account of the spiritual and temporal state of their several societies. The use of these quarterly meetings was soon found to be exceeding great; in consideration of which, they were gradually spread to all the societies in the kingdom.

5. In order to increase the union between the preachers, as well as that of the people, they were desired to meet altogether in London; and, some time after, a select number of them. Afterwards, for more convenience, they met at London, Bristol, and Leeds, alternately

They spent a few days together in this general conference; in considering, what might most conduce to the general good. The result was immediately signified to all their brethren. And they soon found, that what St. Paul observes of the whole church, may be, in a measure, applied to every part of it: "The whole body being fitly framed together and compacted by that which every joint supplieth, maketh increase of the body to the edifying of itself in love," Eph. iv, 16.

6. That this may be the more effectually done, they have another excellent help in the constant change of preachers: it being their rule that no preacher shall remain in the same circuit more than two years together; and few of them more than one year. Some, indeed, have imagined, that this was a hinderance to the work of God. But long experience, in every part of the kingdom, proves the contrary. This has always shown, that the people profit less by any one person than by a variety of preachers: while they

"Used the gifts on each bestow'd,
Temper'd by the art of God."

7. Together with these helps, which are peculiar to their own society, they have all those which are enjoyed in common by the other members of the church of England. Indeed they have been long pressed to separate from it; to which they have had temptations of every kind. But they cannot, they dare not, they will not separate from it, while they can remain therein with a clear conscience. It is true, if any sinful terms of communion were imposed upon them, then they would be constrained to separate; but as this is not the case at present, we rejoice to continue therein.

8. What then could God have done more for his vineyard, which he hath not done in it, with regard to spiritual helps! He has hardly dealt so with any other people in the Christian world. If it be said, He could have made them a separate people, like the Moravian brethren; I answer, This would have been a direct contradiction to his whole design in raising them up; namely, to spread scriptural religion throughout the land, among people of every denomination; leaving every one to hold his own opinions, and to follow his own mode of worship. This could only be done effectually, by leaving these things as they were, and endeavouring to leaven the whole nation with that "faith that worketh by love."

III. 1. Such are the spiritual helps which God has bestowed on this his vineyard, with no sparing hand. Discipline might be inserted among these; but we may as well speak of it under a separate head. It is certain, that in this respect the Methodists are a highly favoured people. Nothing can be more simple, nothing more rational, than the Methodist discipline: it is entirely founded on common sense, particularly applying the general rules of Scripture. Any person determined to save his soul, may be united (this is the only condition required) with them. But this desire must be evidenced by three marks: avoiding all known sin; doing good after his power; and, attending all the ordinances of God. He is then placed in such a class as is convenient for him, where he spends about an hour in a week. And the next quarter, if nothing is objected to him he is admitted into the society: and therein he may continue, as long as he continues to meet his brethren, and walks according to his profession.

2. Their public service is at five in the morning, and six or seven in the evening, that their temporal business may not be hindered. Only on Sunday it begins between nine and ten, and concludes with the Lord's supper. On Sunday evening the society meets: but care is taken to dismiss them early, that all the heads of families may have time to instruct their several households. Once a quarter, the princi pal preacher in every circuit examines every member of the societies therein. By this means, if the behaviour of any one is blameable, which is frequently to be expected in so numerous a body of people, it is easily discovered, and either the offence or the offender removed in time.

3. Whenever it is needful to exclude any disorderly member out of the society, it is done in the most quiet and inoffensive manner: only by not renewing his ticket, at the quarterly visitation. But in some cases, where the offence is great, and there is danger of public scandal, it is judged necessary to declare, when all the members are present, "A. B. is no longer a member of our society." Now what can be more rational or more scriptural, than this simple discipline; attended from the beginning to the end with no trouble, expense, or delay?

IV. 1. But was it possible that all these things should be done without a flood of opposition? The prince of this world was not dead, nor asleep and would he not fight, that his kingdom might not be delivered up? If the word of the apostle be found true, in all ages and nations, "All they that will live godly in Christ Jesus, shall suffer persecution." If this be true with regard to every individual Christian, how much more, with regard to bodies of men visibly united together, with the avowed design to overthrow his kingdom! And what could withstand the persecution he would not fail to stir up against a poor, defenceless, despised people, without any visible help, without money, without power, without friends?

2. In truth the god of this world was not asleep. Neither was he idle he did fight, and that with all his power, that his kingdom might not be delivered up. He "brought forth all his hosts to war." First, he stirred up the beasts of the people. They roared like lions: they encompassed the little and defenceless on every side. And the storm rose higher and higher, till deliverance came in a way that none expected. God stirred up the heart of our late gracious sovereign to give such orders to his magistrates as, being put in execution, effectually quelled the madness of the people. It was about the same time that a great man applied personally to his majesty, begging that he would please to "take a course to stop these runabout preachers." His majesty, looking sternly upon him, answered without ceremony, like a king; " I tell you, while I sit on the throne, no man shall be persecuted for conscience' sake."

3. But in defiance of this, several who bore his majesty's commission, have persecuted them from time to time; and that under colour of law; availing themselves of what is called the conventicle act: one in particular, in Kent, who, some years since, took upon him to fine one of the preachers and several of his hearers. But they thought it their duty to appeal to his majesty's court of king's bench. The cause was given for the plaintiffs; who have ever since been permitted to worship God according to their own conscience.