attended it led to a horror of religious enthusiasm, and his methods irritated the parochial clergy. Some of them seconded his efforts, but far more regarded them with violent and often unworthily expressed dislike. While he urged his followers to adhere to the church, he could not himself work in subordination to discipline; the Methodist organization which he founded was independent of the church's system and soon drifted into separation. Nevertheless, he did much to bring about a revival of life in the church. Several clergy became his allies, and some preached in Lady Huntingdon's chapels before her secession. These were among the fathers of the Evangelical party: they differed from the Methodists in not forming an organization, remaining in the church, working on the parochial system, and generally holding Calvinistic doctrine, being so far nearer to Whitfield than to Wesley, though Calvinism gradually ceased to be a mark of the party. The Evangelicals soon grew in number, and their influence for good was extensive. They laid stress on the depravity of human nature, and on the importance of conscious conversion, giving prominence to the necessity of personal salvation rather than of incorporation with, and abiding in, the church of the redeemed. Prominent among their early leaders after they became distinct from the Methodists were William Romaine, Henry Venn and John Newton. Bishop Porteus of London sympathized with them, Lord Dartmouth was a liberal patron, and Cowper's poetry spread their doctrines in quarters where sermons might have failed to attract. Religion was also forwarded in the church by the example of George III. During his reign the progress of toleration, though slow and fitful, greatly advanced both as regards Roman Catholics and Protestant dissenters. The spirit of rationalism, which had been manifested earlier in attacks on revelation, appeared in a movement against subscription to the Articles demanded of the clergy and others which was defeated in parliament in 1772. The alarm consequent on the French Revolution checked the progress of toleration and was temporarily fatal to free-thinking; it strengthened the position of the church, which was regarded as a bulwark of society against the spread of revolutionary doctrines; and this caused the Evangelicals to draw off more completely from the Methodists. The church was active: the Sunday-school movement, begun in 1780, flourished; the crusade against the slave-trade was vigorously supported by Evangelicals; and the Church Missionary Society (C.M.S.), a distinctly Evangelical organization, was founded. Excellent as were the results of the revival generally, the Evangelicals had defects which tended to weaken the church. Some characteristics of their teaching were repellent to the young; they were deficient in theological learning, and often in learning of any kind; they took a low view of the church, regarding it as the offspring of the Protestant reformation; they