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29. Yea, the decree is past: and so it was before the foundation of the world. But what decree! Even this: "I will set before the sons of men, 'life and death, blessing and cursing.' And the soul that chooseth life shall live, as the soul that chooseth death shall die." This decree, whereby "whom God did foreknow, he did predestinate,” was indeed from everlasting: this, whereby all who suffer Christ to make them alive are 66 elect, according to the foreknowledge of God," now standeth fast, even as the moon, and as the faithful witnesses in heaven; and when heaven and earth shall pass away, yet this shall not pass away, for it is as unchangeable and eternal, as is the being of God that gave it. This decree yields the strongest encouragement to abound in all good works, and in all holiness; and it is a well spring of joy, of happiness also, to our great and endless comfort. This is worthy of God: it is every way consistent with all the perfections of his nature. It gives us the noblest view both of his justice, mercy, and truth. To this agrees the whole scope of the Christian revelation, as well as all the parts thereof. To this Moses and all the prophets bear witness, and our blessed Lord and all his apostles. Thus Moses, in the name of his Lord, "I call heaven and earth to record against you this day, that I have set before you life and death, blessing and cursing; therefore choose life, that thou and thy seed may live." Thus Ezekiel: (to cite one prophet for all :) "The soul that sinneth, it shall die: the son shall not bear [eternally] the iniquity of the father. The righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him," chap. xviii, 20. Thus our blessed Lord: "If any man thirst, let him come unto me and drink," John vii, 37. Thus his great apostle, St. Paul, Acts xvii, 30, "God commandeth all men every where to repent;""all men, every where ;" every man in every place, without any exception, either of place or person. Thus St. James: "If any of you lack wisdom, let him ask of God, who giveth to all men liberally, and upbraideth not, and it shall be given him," James i, 5. Thus St. Peter: 2 Pet. iii, 9, "The Lord is not willing that any should perish, but that all should come to repentance." And thus St. John: "If any man sin, we have an advocate with the Father: and he is the propitiation for our sins: and not for ours only, but for the sins of the whole world," 1 John ii, 1, 2.

30. Oh hear ye this, ye that forget God! Ye cannot charge your death upon him! "Have I any pleasure at all, that the wicked should die, saith the Lord God? Ezek. xviii, 23, &c. Repent, and turn from all your transgressions: so iniquity shall not be your ruin. Cast away from you all your transgressions whereby ye have transgressed,-for why will ye die, oh house of Israel? For I have no pleasure in the death of him that dieth, saith the Lord God. Wherefore turn yourselves, and live ye." As I live, saith the Lord God, I have no pleasure in the death of the wicked.-Turn ye, turn ye, from your evil ways: for why will ye die, oh house of Israel?" Ezek. xxxiii, 11

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SERMON LV.

Preached on Monday, April 21st, 1777, on laying the foundation of the New Chapel, near the City Road, London.

"According to this time it shall be said,—What hath God wrought?" Num. xxiii, 23.

1. We need not now inquire, in what sense this was applicable to the children of Israel. It may be of more use to consider in what sense the words are applicable to ourselves;-how far the people of England have reason to say, 66 According to this time, what hath God wrought!” 2. A great man, indeed, who I trust is now in a better world, Dr. Gibson, late lord bishop of London, in one of his charges to his clergy, flatly denies that God has wrought any "extraordinary work" in our nation;-nay, affirms, that to imagine any such thing, is no better than downright enthusiasm. It is so, if his Lordship's supposition is true, if God has not wrought any extraordinary work; but if he really has, then we may believe and assert it, without incurring any such imputation.

3. Yet a still greater man of a neighbouring nation, a burning and a shining light, equally eminent in piety and in learning, partly confirmed the bishop's supposition: for Bengelius, being asked, why he placed the grand revival of religion so late as the year 1836, replied, "I acknowledge all the prophecies would incline me to place it a century sooner; but an insurmountable difficulty lies in the way: I cannot reconcile this to matter of fact. For I do not know of any remarkable work of God which has been wrought upon earth between the years 1730 and 1740." This is really surprising. It is strange that sensible men should know so little of what is done at so small a distance. How could so great a man be ignorant of what was transacted no farther off than England?-Especially considering the accounts then published in Germany, some of which were tolerably impartial; nay, considering the particular account which I had sent, as early as the year 1742, to one well known through all the empire, pastor (afterwards superintendent) Steinmetz.

4. But has there, indeed, been any extraordinary work of God wrought in England during this century? This is an important question: it is certainly worthy of our serious consideration: and it is capable of being answered to the full satisfaction of every fair inquirer. He may easily be informed, what work it is, and in what manner it has been wrought. It is true, I am in one respect, an improper person to give this information; as it will oblige me frequently to speak of myself, which may have the appearance of ostentation: but, with regard to this, I can only cast myself upon the candour of my hearers, being persuaded they will put the most favourable construction upon what is not a matter of choice, but of necessity. For there is no other person, if I decline the task, who can supply my place, who has a perfect knowledge of the work in question, from the beginning of it to this day. We may consider, first, The rise and progress of this work: secondly, The nature of it.

I. 1. As to the rise of it. In the year 1725, a young student at Oxford was much affected by reading Kempis's "Christian Pattern," and Bishop Taylor's "Rules of Holy Living and Dying." He found an earnest desire to live according to those rules, and to flee from the wrath

to come.

He sought for some that would be his companions in the way, but could find none; so that for several years he was constrained to travel alone, having no man either to guide or to help him. But in the year 1729, he found one who had the same desire. They then endeavoured to help each other, and, in the close of the year, were joined by two more. They soon agreed to spend two or three hours together every Sunday evening. Afterwards they sat two evenings together, and, in a while, six evenings in the week; spending that time in reading the Scriptures, and provoking one another to love and to good works.

2. The regularity of their behaviour gave occasion to a young gentleman of the college to say, "I think we have got a new set of Methodists;" alluding to a set of physicians, who began to flourish at Rome about the time of Nero, and continued for several ages. The name was new and quaint: it clave to them immediately; and from that time, both those four young gentlemen, and all that had any religious connection with them, were distinguished by the name of Methodists.

3. In the four or five years following, another and another were added to the number, till, in the year 1735, there were fourteen of them who constantly met together. Three of these were tutors in their several colleges; the rest, bachelors of arts, or under graduates. They were all precisely of one judgment, as well as of one soul; all tenacious of order to the last degree, and observant, for conscience' sake, of every rule of the church, and every statute, both of the university, and of their respective colleges. They were all orthodox in every point; firmly believing, not only the three creeds, but whatsoever they judged to be the doctrine of the church of England, as contained in her articles and homilies. As to that practice of the apostolic church, (which continued till the time of Tertullian, at least in many churches,) the having all things in common, they had no rule, nor any formed design concerning it but it was so in effect, and it could not be otherwise; for none could want any thing that another could spare. This was the infancy of the work. They had no conception of any thing that would follow. Indeed, they took "no thought for the morrow," desiring only to live to day.

4. Many imagined that little society would be dispersed, and Methodism (so called) come to an end, when, in October, 1735, my brother, Mr. Ingham, and I, were induced, by a strange chain of providences, to go over to the new colony in Georgia. Our design was to preach to the Indian nations bordering upon that province; but we were detained at Savannah and Frederica, by the importunity of the people, who, having no other ministers, earnestly requested that we would not leave them. After a time, I desired the most serious of them to meet me once or twice a week at my house. Here were the rudiments of a Methodist society: but, notwithstanding this, both my brother and I were as vehemently attached to the church as ever, and to every rubric of it; insomuch that I would never admit a dissenter to the Lord's supper, unless he would be rebaptized. Nay, when the Lutheran minister of the Saltzburghers at Ebenezer, being at Savannah, desired to receive it, I told him, I " did not dare to administer it to him, because I looked upon him as unbaptized; as I judged baptism by laymen to be invalid: and such I counted all that were not episcopally ordained."

5. Full of these sentiments, of this zeal for the church, (from which, I bless God, he has now delivered me,) I returned to England in the beginning of February, 1738. I was now in haste to retire to Oxford, and bury myself in my beloved obscurity; but I was detained in London, week after week, by the trustees for the colony of Georgia. In the mean time, I was continually importuned to preach in one and another church, and that not only morning, afternoon, and night, on Sunday, but on week days also. As I was lately come from a far country, vast multitudes flocked together; but in a short time, partly because of those unwieldy crowds, partly because of my unfashionable doctrine, I was excluded from one and another church, and, at length shut out of all! Not daring to be silent, after a short struggle between honour and conscience, I made a virtue of necessity, and preached in the middle of Moorfields. Here were thousands upon thousands, abundantly more than any church could contain; and numbers among them, who never went to any church or place of public worship at all. More and more of them were cut to the heart, and came to me all in tears, inquiring, with the utmost eagerness, what they must do to be saved? I said, "If all of you will meet on Thursday evening, I will advise you as well as I can. The first evening about twelve persons came; the next week, thirty or forty. When they were increased to about a hundred, I took down their names and places of abode, intending, as often as it was convenient, to call upon them at their own houses. Thus, without any previous plan or design, began the Methodist society in Engand; a company of people associating together, to help each other to work out their own salvation.

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6. The next spring we were invited to Bristol and Kingswood; where, likewise societies were quickly formed. The year following we went to Newcastle-upon-Tyne, and preached to all the colliers and keelmer. round it. In 1744 we went through Cornwall, as far as Sennan, near the land's end; and, in the compass of two or three years more, to almost every part of England. Some time after, we were desired to go over to Ireland; and, in process of time, to every county therein. Last of all we were invited to Musselborough, Glasgow, and several other parts of Scotland. But it was in Edinburgh, Glasgow, Dundee, Arbroath and Aberdeen, that we saw the greatest fruit of our labour.

II. 1. Such was the rise, and such has been the progress of Methodism, from the beginning to the present time. But you will naturally ask, what is Methodism? What does this new word mean? Is it not a new religion? This is a very common, nay, almost a universal supposition; but nothing can be more remote from the truth. It is a mistake all over. Methodism, so called, is the old religion, the religion of the Bible, the religion of the primitive church, the religion of the church of England. This old religion, (as I observed in the "earnest appeal to men of reason and religion,") is "no other than love, the love of God and of all mankind; the loving God with all our heart, and soul, and strength, as having first loved us,-as the fountain of all the good we have received, and of all we ever hope to enjoy; and the loving every soul which God hath made, every man on earth, as our own soul. This love is the great medicine of life; the never failing remedy for all the evils of a disordered world; for all the miseries and vices of men. Wherever this is, there are virtue and happiness going hand in hand: there is hum

bleness of mind, gentleness, long suffering, the whole image of God; and, at the same time, a “ peace that passeth all understanding," with "joy unspeakable and full of glory." This religion of love, and joy, and peace, has its seat in the inmost soul; but is ever showing itself by its fruits, continually springing up, not only in all innocence, (for love worketh no ill to his neighbour,) but, likewise, in every kind of beneficence, spreading virtue and happiness all around it."

2. This is the religion of the Bible, as no one can deny who reads it with any attention. It is the religion which is continually inculcated therein, which runs through both the Old and New Testament. Moses and the prophets, our blessed Lord and his apostles, proclaim with one voice, "Thou shalt love the Lord thy God with all thy soul, and thy neighbour as thyself." The Bible declares, "Love is the fulfilling of the law," ," "the end of the commandment," of all the commandments which are contained in the oracles of God. The inward and outward fruits of this love are also largely described by the inspired writers; so that whoever allows the Scripture to be the word of God, must allow this to be true religion.

3. This is the religion of the primitive church, of the whole church in the purest ages. It is clearly expressed, even in the small remains of Clemens Romanus, Ignatius, and Polycarp; it is seen more at large in the writings of Tertullian, Origen, Clemens Alexandrinus, and Cyprian; and, even in the fourth century, it was found in the works of Chrysostom, Basil, Ephrem Syrus, and Macarius. It would be easy to produce "a cloud of witnesses," testifying the same thing; were not this a point which no one will contest, who has the least acquaintance with Christian antiquity.

4. And this is the religion of the church of England; as appears from all her authentic records, from the uniform tenor of her liturgy, and from numberless passages in her homilies. The scriptural, primitive religion of love, which is now reviving throughout the three kingdoms, is to be found in her morning and evening service, and in her daily as well as occasional prayers; and the whole of it is beautifully summed up in that one comprehensive petition, "Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy name."

5. Permit me to give a little fuller account, both of the progress and nature of this religion, by an extract from a treatise which was published many years ago.

*

"Just at the time when we wanted little of filling up the measure of our iniquities, two or three clergymen of the church of England began vehemently to call sinners to repentance. Many thousands gathered together to hear them; and, in every place where they came, many began to show such a concern for religion, as they never had done before. Many were in a short time deeply convinced of the number and heinousness of their sins, of their evil tempers, of their inability to help themselves, and of the insignificancy of their outside religion And from this repentance sprung fruits meet for repentance: the whole form of their life was changed. They "ceased to do evil, and learned to do well." Neither was this all; but over and above this outward change they began to experience inward religion: the love of God was *Farther Appeal, part III.

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