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would have taken their lives in their hands, and gone to whatever region Providence should have pointed out the way. And how thankful should we be, that we can not only enjoy religious liberty in our own land, and which has lately received additional security and increase, but that the fields are white unto the harvest in many distant heathenish countries. One remarkable instance of this is, that the leading Subject of this book was taking six Missionaries to propagate true Christianity in India, when He, whose thoughts and ways, for wise but mysterious reasons, often differ from those of men, was pleased to call him most suddenly into another, and, I doubt not, a better world. Clouds and darkness rest upon this part of the dispensations of Divine Providence: but what we know not now we shall know hereafter. • I was dumb," said the Psalmist," because thou didst it." And perhaps one chief reason for this mournful Providence was, the more clearly to shew the world that the work is of God; to save us from attributing too much to man, and to convince us more than ever, that when the Lord has a work to do, he can never be at a loss for instruments. And if the labours of the men at whose head the Doctor was going to India, should he attended with success, in the Island of Ceylon and elsewhere, the Providence of God will not only be justified, but glorified. But to return. When Charles the Second had been instrumental in almost extirpating all serious godliness out of the nation, his brother James the Second succeeded him, and endeavoured to reestablish the superstition and darkness of popery, which he did very nearly accomplish. But the good hand of God was once more displayed in favour of Britain and the cause of true religion. Things had reached an alarming crisis; the Prince of Orange was in

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vited from Holland, and who had married a daughter of James. He arrived with a body of forces, and James fled to France, and lost his crown. William was much indebted to the Puritans, and he repaid them by securing to them liberty of conscience by the Act of Toleration. From that time, religion began again to revive. Some of the Bishops were good and useful men. And the remains of the Puritans, or the non-conformists, as they were. now called, began to lift up their heads. They built meeting houses, or chapels, in many places, aud numerous congregations of them were established. But though they exerted themselves much, and with considerable success, in promoting the reformation and evangelization of the nations, it does not appear that they had any very great success. Religion, in a great measure, drooped and languished. There was a society which received the countenance and support of the Government, called the Society for the Reformation of Manners, which was of considerable service at this time: and the private religious societies, which were formed in many parts of England, under the patronage of the pious Dr. Horneck, did still more good. Many of these Societies seem to have occupied a place somewhat resembling the office of John the Baptist: I mean, they served to prepare the way for introducing Methodism. Many of them were in existence in Bristol, and other places, when Mr. Wesley began his itinerant career, and gave him the most friendly reception and encourage

ment.

At this period, however, religion was at a deplorably low ebb, as to the nation at large. The sound orthodox principle of the Reformers still continued in the Prayer Books, the Articles, and Homilies; but in general, what was delivered from

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the Pulpit, was of a very different description; and was withal, so delivered, and so little recommended by the general conduct of the main body of the clergy, that the public were but little affected by such a ministry. The Dissenters had a congregation here and there; but except in a few places, comparatively speaking, these were not very large. And some of their ministers were getting into that way of refining upon the religion of their forefathers which has since led to Arianism, Socinianism, and the great desertion of their places of worship. But just when things were in this low and almost hopeless state, God arose to maintain his own cause, and to work for his own glory and the good of mankind. And the way and manner in which he did this, afforded another proof, that his thoughts and ways are not as those of men. He began to accomplish great purposes by means apparently inadequate. In giving the reader the necessary information upon this head, I must here insert as a second part of the Introduction to the Life of Dr. Coke,

A CONCISE VIEW OF METHODISM,

Comprehending a narrative of the rise, progress, and present state of the Methodists, especially the Wesleyan Methodists, to whom Dr. COKE attached himself; and a brief yet full view of their Doctrines and Discipline. Of the rise of this now numerous denomination of Christians, I shall insert first the account which their founder, the Rev. John Wesley gave many years ago in his " Short History of Methodism."

"In November, 1729," says he, "four young gentlemen of Oxford, Mr. John Wesley, Fellow of Lincoln-College; Mr. Charles Wesley, Student of

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Christ-Church; Mr. Morgan, Commoner of ChristChurch; and Mr. Kirkman, of Merton-College, began to spend some evenings in a week together in reading chiefly the Greek Testament. The next year two or three of Mr. John Wesley's pupils desired the liberty of meeting with them; and afterwards one of Mr. Charles Wesley's pupils. It was in 1732, that Mr. Ingham, of Queen's-College, and Mr. Broughton, of Exeter-College, were added to their number. To these in April, was joined, Mr. Clayton, of Brazen-Nose, with two or three of his pupils. About the same time, Mr. James Hervey was permitted to meet with them; and, in 1735, Mr. Whitfield."

The exact regularity of their lives, as well as studies, occasioned a young Gentleman, of ChristChurch, to say, "Here is a new set of Methodists sprung up;" alluding to some ancient Physicians, who were so called. The name was new and quaint, so it took immediately; and the Methodists were known all over the University.

They were all zealous members of the Church of England; not only tenacious of all her doctrines, so far as they knew them, but of all her discipline, to the minutest circumstance. They were likewise zealous observers of all the University-Statutes, and that for conscience' sake. But they observed neither these nor any thing else, any further than they conceived it was bound upon them by that one book, the Bible; it being their one desire and design to be down-right Bible Christians : taking the Bible, as interpreted by the primitive Church and our own, for their whole and sole rule."

"The one charge then advanced against them was, that they were righteous overmuch;" that they were abundantly too scrupulous and too strict,

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carrying things to great extremes. In particular, that they laid too much stress upon the rubrics and canons of the church; that they insisted too much on observing the statutes of the University; and that they took the Scriptures in too strict and literal a sense; so that, if they were right, few indeed would be saved."

"In October, 1735, Messrs. John and Charles Wesley, and Mr. Ingham, left England, with a design to go and preach to the Indians in Georgia. But the rest of the gentlemen continued to meet, till one and another was ordained, and left the University. By which means, in about two years time, not one of them was left."

"In February, 1738, Mr. Whitfield went over to Georgia, with a design to assist Mr. John Wesley; but Mr. Wesley just then returned to England. Soon after he had a meeting with Messrs. Ingham, Stonehouse, Hall, Hutchings, Kitchin, and a few other clergymen, who all appeared to be of one heart, as well as of one judgment, resolved to be Bible-Christians at all events; and wherever they were, to preach with all their might, plain old Bible Christianity."

"They were hitherto perfectly regular in all things and zealously attached to the Church of England. Meantime they began to be convinced, that " by grace we are saved, through faith;" that justification by faith is the Doctrine of the Church, as well as of the Bible. As soon as they believed, they spake; salvation by faith being now their standing topic. Indeed this implied three things: 1. That men are all by nature, dead in sin, and consequently, children of wrath: 2. That they are justified by faith alone: 3. That faith produces inward and outward holiness. And these points they insisted on day and night. In a

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