CHAPTER III.

Early Methodists--Lay Preaching--Mr. Bowers--Mr. Cennick--Itinerants--Ordination--Mr. Maxfield--Mrs. Wesley’s opinion of his call--Mr. Wesley’s sanction--Bishop of Derry--Fetter-lane Society--Conduct of the Bishops--Opposition without--Bickerings--Shaw--The Moravians--Separation in Fetter-lane--First Division--The Society in Moorfields--Enthusiasm--Pluralities--Bishop Burnet--Mrs. Mitchell--Anecdote--Charles Wesley and the Moravians--David Taylor--General Baptists--Mr. Bennett--Grace Murray--John Nelson.

Methodism, from the reports made of it, and the place it maintains in the page of history, is so well known, that for its advocates to try and conceal anything concerning it would be a vain attempt, even were they so disposed. Such was the artlessness, simplicity, and integrity of those excellent men, on whose life and doctrine the epithet was first fixed; and so far were they from having anything of the deceitfulness of unrighteousness about them, that their rejoicing was this--the testimony of their conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, they had their conversation in the world.

They came forth with no plan before them but that which they supposed would have been executed within the sphere of a parish, and by their own personal exertion. Had they foreseen the extent of the work which was to be assigned to them, and the help they must have required, being themselves devoted to letters, having formed a just estimate of literary endowments, and knowing their subservience to the work of the ministry, it is most probable that men of such qualifications would have been the persons they would have mainly sought and solicited to take part with them in the ministry. But such was the providential appointment they were under, that the extent of their work, at the first commencement of it, was concealed from them: and the help provided for it was brought to them, accompanied with evidence that it was not for them to seek, but for the Lord to send.

The first example of lay-preaching appears to have been set by a Mr. Bowers, who is not otherwise named in the history of Methodism. Once, after Mr. Whitefield had finished a sermon in Islington churchyard, Mr. Bowers got up to address the people; Charles Wesley entreated him to desist, but his entreaties were disregarded. Mr. Bowers preached again in the streets of Oxford, and, after a severe reproof from Charles Wesley, confessed that he had done wrong, and promised he would do so no more. Mr. Wesley had formerly appointed Mr. Cennick to reside at Kingswood, with a view to meet the Society as often as he could, in order to confirm them in the ways of God, either by reading to them, or by prayer, or by exhortation. The want of an assistant of this kind was particularly felt in London, and Mr. Wesley being compelled to leave town on some important business, and having no clergyman to watch over the flock in his absence, he appointed Mr. Maxfield to pray with the people, and to give them such advice as he judged to be needful. Both these persons were men of great natural powers, and, though ultimately both separated from him, they did honour to his discernment, and never disgraced his choice.

Lady Huntingdon, at this time, was a constant attendant at Fetter-lane, and a member of the first Methodist Society formed in that place. Having frequently heard Mr. Maxfield pray, she at length urged him to expound the Scriptures. He was remarkably useful, and excited the astonishment of those who heard him. Her Ladyship having heard him several times with pleasure and profit, wrote to Mr. Wesley in terms of high commendation:--

“I never mentioned to you that I have seen Maxfield: he is one of the greatest instances of God’s peculiar favour that I know: he is raised from the stones to sit among the princes of his people. He is my astonishment! How is God’s power shown in weakness! You can have no idea what an attachment I have to him. He is highly favoured of the Lord. _The first time I made him expound_, expecting little from him, I sat over against him, and thought what a power of God must be with him to make _me_ give attention to him. But before he had gone over one-fifth part, any one that had seen me would have thought I had been made of wood or stone; so quite immoveable I both felt and looked. His power in prayer is quite extraordinary. To deal plainly, I could either talk or write for an hour about him.”

This letter was written the latter end of the year 1739, or the beginning of 1740; and is no inconsiderable testimony in favour of Mr. Maxfield, especially from so excellent and extraordinary a character in the Church of God.

From expounding to preaching is an easy step. It is certain Mr. Wesley had not the most distant idea of his attempting to preach, nor does it appear that Mr. Maxfield had any such intention himself. Being fervent in spirit, and mighty in the Scriptures, he greatly profited the people. Multitudes crowded to hear him; and by the increase of their number, as well as by their earnest and deep attention, and the urgent entreaties of Lady Huntingdon, he was insensibly led to go further than he had at first designed, and at last began _to preach_! The Lord so blessed his word that many were not only deeply awakened and brought to repentance, but were also made happy in a consciousness of pardon. The Scripture marks of true conversion, inward peace, and power to walk in all holiness, evinced the work of God.

Mr. Maxfield was, therefore, the first itinerant lay-preacher thrust forth among the people, and thus Lady Huntingdon was the honoured instrument of sending this new and unwearied sickle into the harvest; and to old age she retained a firm regard for one, of whom in early life she had so highly spoken. After Mr. Maxfield had laboured faithfully and successfully for a few years, he received episcopal ordination from the Bishop of Derry, who, during a residence at Bath for the benefit of his health, frequently attended the ministry of Mr. Whitefield, Mr. Romain, Mr. Fletcher, and others, at the chapel of Lady Huntingdon, in that city, whither he was led by her Ladyship’s relative, the Lady Betty Cobbe. On receiving Mr. Maxfield at Mr. Wesley’s particular recommendation, the Bishop said the following remarkable words:--“Sir, I ordain you to assist that good man, that he may not work himself to death.”

Mr. Maxfield was for several years stationed in London; and his withdrawing from Mr. Wesley was a great blow to the latter, as it occasioned him a loss of no less than six hundred of his members. Mr. Wesley was so deeply affected at it, that he feelingly, and with tears, preached from that pathetic passage, “If I am bereaved of my children, I am bereaved.” Mr. Maxfield, after this, had a very large chapel in Princes-street, in the neighbourhood of Moorfields, where he was made very useful for many years. He also frequently preached in the chapels of Lady Huntingdon, particularly at Bath; and often supplied the parish of Everton, during the absence of Mr. Berridge in his itinerant excursions for Lady Huntingdon. At one time Mr. Maxfield was situated near South Petherton, and was made the instrument of much benefit to the late well-known Dr. Cope, at that period curate of Petherton. Mr. Maxfield died very suddenly, of a paralytic stroke, but undoubtedly he was prepared for the solemn change, and was, therefore, thus suddenly translated to that glorious “rest which remaineth for the people of God.” Mr. Maxfield having thus, as some thought, usurped the sacred office without a regular call, gave great offence to many; and, however successful his preaching, it was represented to Mr. Wesley as an irregularity which it required his presence to put a stop to, and he was requested to hasten to London without delay, in order to arrest the evil in its progress. His mother lived at that time in his house adjoining the Foundry. She was a woman of deep piety, strong sense, and sound judgment in the things of God: she had heard Mr. Maxfield preach, and was fully persuaded that he was called of God to the work of the ministry. Perceiving marks of displeasure in the countenance of her son on his arrival, she enquired the cause. He warmly replied, “Thomas Maxfield has turned preacher, I find.” Mrs. Wesley looked at him seriously, and said, “John, you know what my sentiments have been; you cannot suspect me of favouring readily anything of this kind; but take care what you do with respect to that young man, for he is as surely called of God to preach as you are. Examine what have been the fruits of his preaching, and hear him also yourself.”

Mr. Wesley was always ready to correct any part of his conduct, or system, as soon as he discovered it was inconvenient or erroneous. He was too wise a man to be obstinate, and too sincere in all his actions to feel any reluctance at acknowledging that he had been mistaken. He heard Mr. Maxfield preach, and expressed at once his satisfaction and his sanction, by saying, “It is the Lord; let Him do what seemeth Him good.” He saw that it was impossible to prevent his followers from preaching, and with admirable readiness resolved to lead the stream which it was beyond his power to turn. From that time, therefore, he admitted volunteers whom he thought qualified to serve him, as “sons of the Gospel;” but always on condition that they should labour where he appointed, because otherwise they would have stood in each other’s way.

The Methodists still continued to attract considerable attention, and the persons of rank who attended their ministry became objects of notoriety, “The Methodists (says the Countess of Hertford) have had the honour to convert my Lord and Lady Huntingdon both to their doctrines and practice; and the town says that Lady Margaret Hastings is certainly to marry one of the preachers, whose name is Ingham.” “The news I have heard from London is (writes Lady Mary Wortley Montagu, from Rome), Lady Margaret Hastings has disposed of herself to a poor wandering Methodist!” The irregularity of Mr. Wesley’s and Mr. Whitefield’s proceedings--their frequent practice of field-preaching, and particularly the encouragement they now gave to lay-preachers, were thought sufficient causes of alarm and discontent to the careless, and even to the more regular part of their brother clergymen. The spirit of opposition was consequently excited in the minds of all those who either did not understand, or did not approve, the doctrine and practices of the infant sect. Most of the churches were now shut against them. Everything that railing and calumny could effect was employed to crush the new doctrine. The sober part of the clergy lamented, and laboured to check, the rising spirit of enthusiasm; while the lethargic and the vicious employed the base arts of persecution and misrepresentation, to stifle that disposition to enquiry which now began so much to prevail among the people.

Nor was opposition from the enemies of Methodism among its greatest troubles. Whilst the societies had fightings without, they were harassed by fears within; and although they increased in number daily, yet intestine bickerings and misunderstandings began to threaten their very existence.

Some of the Fetter-lane brethren meantime had pursued their master’s fundamental principle further than he had any intention of following it. A layman, whose name was Shaw, embraced the notion, that any Christian might preach and administer the sacraments; and that, in fact, Christianity knew nothing of any distinctive order of men, as spiritual church-officers. Such a teacher found ready believers; and two or three more ardent innovators began to trouble the brethren with their speculations, and to disturb their meetings by unseasonable intrusions. Lady Huntingdon set her face against the leaders of this faction, who, although laymen, claimed a right to baptize, and administer the Lord’s Supper; and, at a meeting held at her Ladyship’s house, it was unanimously agreed by Mr. Ingham, Mr. Stonhouse, and others, that she should write an account of these proceedings to Mr. Wesley, and urge his presence in London as speedily as possible.

Many of the Moravians had joined the society in Fetter-lane, and now began to introduce some fatal errors among them. All was confusion. By some it was contended that believers had nothing to do with the ordinances--were not subject to them--and ought to be _still_: that they ought to leave off the means of grace; and not go to church; not to communicate; not to search the Scriptures; not to use private prayer, till they had living faith; and to be _still_ till they had it. And it was further explicitly affirmed, that there were _no degrees_ in faith--that none had any faith who had ever any doubt or fear, and that none were justified till they had clean hearts, with the perpetual indwelling of Christ and of the Holy Ghost--and that every one who had not this, ought, till he had it, to be _still_--that is, as it was explained, not to use the ordinances, or _means of grace_ so called. At length matters came to a crisis, and a division was unavoidable. On Mr. Wesley’s arrival, much time was spent in useless debate, and fruitless attempts to reclaim those who had erred from the faith. A meeting was held at his mother’s, at which Lady Huntingdon attended, and after prayer and much deliberation, it was unanimously agreed what steps should be taken with regard to their brethren of Fetter-lane. Mr. Ingham, being about to leave London, preached to the society, and bore a noble testimony to the ordinances of God and the reality of real faith. But the short answer was, “You are blind, and speak of the things you know not.” The following Sunday Mr. Wesley preached in Moorfields: and, accompanied by Lady Huntingdon, Mr. Seward, and others, went in the evening to the love-feast in Fetter-lane, at the conclusion of which he read a prayer, expressive of his belief, and his abhorrence of the errors into which they had fallen. He then withdrew, and was followed by a very small portion of the society.

This was the first division among the Methodists. After the withdrawal of Mr. Wesley and his friends, the Moravians retained quiet possession of the meeting-house, and received large additions to their numbers. It is still in the possession of the united brethren, and is known under the name of Neville’s-court. In the room of this place, the Foundry, in Upper Moorfields, was engaged, and thither the feeble remains of the society repaired. There the first Methodists continued to meet, till the differences between Mr. Whitefield and Mr. Wesley caused another separation to take place. Thus the chapel in Fetter-lane was the original cradle of the whole Methodist body! There the _first_ society was formed--there likewise the _first_ lay-preachers commenced their immensely blessed labours--there the noble Countess, destined to take such a prominent lead in the great revival of religion--there the great leaders in this glorious warfare, with their zealous coadjutors--persons whose whole souls were consecrated to the cause of God our Saviour--often took sweet counsel together. They have all long since gone to their rest, to meet in the better temple together, as they have often worshipped in the temple below, and to go out no more.

There is in every new community a superior energy, a peculiar fervour in the early days of its existence, which is heightened by an opposition from the world, that harasses, but does not crush. This energy was evident in the beginning of Christianity; it appeared again at the reformation from Popery; it was roused once more at the era of nonconformity; and at the period of which we speak, was in full force among the Methodists. It is a pleasing and commendable spirit, but enthusiasm sometimes lurks under the name, and wholly occupies the place of piety, or almost pushes religion out of the heart. Indeed, in every revival of the Church of Christ, even where the pure truth is preached with the greatest wisdom and sobriety, it has been found that, in numerous instances, while the passions were moved almost to extasy, the soul has not been truly renewed. Enthusiasm and fanaticism were the epithets bestowed on Methodism by the regular clergy. The Methodists may perhaps, in some instances, have been wanting in candour towards the clergy: and under the feeling of personal insult, or of zeal arising out of general apathy, may have employed epithets not sufficiently courteous; nevertheless the general conduct of many of the clergy deserved the severest reprehension. Their ignorance and irreligion were become proverbial. Although they were amply paid to instruct the people in Christianity, yet the amount of their labours was a dry critical discourse on a Sunday, which charmed their hearers to sleep, and left them as lukewarm as their teachers. With the doctrines of religion they never meddled, nor did they attempt to arouse the affections by any of the motives that may be supposed to influence the human heart in the pursuit of an important object. It is no wonder, therefore, that infidelity prevailed; and as the civil government was mild and tolerant, the most barefaced attacks were made upon the truths of Christianity. This afforded a new topic for the discourse of the clergy, but as little conducive to edification as the former, while the religion of the heart was neglected. At this critical juncture, the Methodists sprung up, to awaken the energies of the Establishment, and to instil new life and vigour into the different sects. Animated by an apostolic zeal, they burst the fetters of sectarian bigotry, and went forth preaching the glad tidings of the Gospel to all grades and classes of their countrymen. The boundless labours of these energetic men gave great offence to the more cold and regular brethren, who, alarmed at their popularity, and put to shame by their diligence, endeavoured to silence them by episcopal authority, and by various acts of persecution. Lampooned in pamphlets, belied in newspapers, threatened by men in authority, and robbed by those of the baser sort, the Methodists, however, persevered with fervour and constancy in their work; and their extraordinary courage, zeal, and activity in this noble cause rendered them a perpetual thorn in the sides of the Bishops, who left no engine unemployed either to silence or ruin them. When some person complained to George II. of Mr. Whitefield’s popularity and success, and recommended some restraint upon his preaching, the monarch answered with jocose severity--“I believe the best way will be to make a Bishop of him!” But all the thunder of the Episcopal Bench was ineffectual to stay the Methodists in their course. Sincere in the cause they had undertaken, opposition only served as a stimulus, and abundant success attended their exertions. From this time, the cause of religion revived and prospered in the Establishment, and a flame was kindled in the nation, which has continued burning to the present day. The duty enjoined all Methodists to propagate the spirit of religion, and the unwearied endeavours of almost every individual to convert his neighbours, confer the most distinguished honour on their system. From the days of the Apostles, the great principle, “that it is the duty of every Christian to endeavour to convert sinners from the evil of their ways,” was never so fully acted upon as by the English Methodists of both divisions. This assertion we make boldly; for at the period of the Reformation itself the great object was to work a national and outward change in the _form_ more than in the spirit of religion: the reformation of the Methodists aimed at the heart.

For their discourses, too, the Methodists are entitled to singular praise. The talents of the leaders are known, and some of their helpers were men of ability, knowledge, and wisdom, as well as zeal. With respect to the greater part of them, as to method, propriety of language, and delivery, they were exceedingly defective; but in the choice of subjects, and in bearing upon the great design of their ministry, they have scarcely been equalled. To convert sinners was their business and their object, and they kept it in view with a steadiness and perseverance, of which there has perhaps not been another instance in any sect of the Christian Church. In the edification of believers they depended more on their power of animation, and their knowledge of practical religion, than on the resources of artificial eloquence and minute points of controversy; but in plain, earnest, forcible, and highly-impassioned addresses to the impenitent, they are a pattern to all, and their labours were accompanied with success in an uncommon degree. This practice has since been adopted by the evangelical preachers of every other denomination in England, so far as it suits the circumstances of such as officiate in stated congregations. The subject is kept more constantly in view than it was before; scarcely a discourse is preached, in which the conversion of a sinner to God is not hinted at, and in some measure explained and enforced. The practice is sanctioned by its success.

On the subject of pluralities, Lady Huntingdon always spoke with marked disapprobation. “The awful responsibility of such men (says her Ladyship) makes me tremble. How the blood of lost, neglected souls will cry against them in that great day when the Chief Shepherd shall summon them to His tribunal!” She was fond of relating an anecdote of that excellent and conscientious prelate, Bishop Burnet, who, in his charge to the clergy of his diocese, with disinterested integrity exclaimed against pluralities as a most sacrilegious robbery. In his first visitation at Salisbury he urged the authority of St. Bernard, who, being consulted by one of his followers, whether he might accept of two benefices, replied, “And how will you be able to serve them both?” “I intend (answered the priest) to officiate in one of them by a deputy.” “Will your deputy be damned for you too?” (cried the saint). “Believe me, you may serve your cure by proxy, but you must be damned in person.”

“I venerate the memory of this good prelate (says her Ladyship); and I love those who have descended from him, praying that the like faith which was in him may be in them also.” Richard West, Esq., only son of Lord Chancellor West, of Ireland, by Elizabeth, daughter of Bishop Burnet, was a great favourite with Lord and Lady Huntingdon; but in 1742, a rapid consumption terminated his brief career, in the 26th year of his age. In a letter to Mr. Wesley, her Ladyship pathetically laments the death of this young man, whose piety and talents bid fair for extensive usefulness. For Mrs. Mitchell, a daughter of the Bishop’s, Lady Huntingdon had a great esteem. She was a woman of great piety and benevolence, and was often heard to say, that not being able to do more good was the greatest burden which attended her through life, and the infinite mercy of God in Christ Jesus her only refuge and chief support in the prospect of dissolution. She was very frequent in her visits to Lady Huntingdon, who used to take great delight in her conversation. “I was well acquainted with Mrs. Mitchell[20] (says her Ladyship); she was the daughter of Bishop Burnet, one of very superior parts, and an excellent woman.” To the best of my memory, from her I had the following pleasant fact conveyed to my still admiring mind:--

“Her father, the Bishop, from his zealous care of his diocese, made it a rule yearly to visit the various parishes of which it was composed; and treated with the most distinguished regard such ministers as were eminent for their piety, and most attentive in their care of the souls of the people. One of those had frequently expressed the great importance of well understanding our Lord’s meaning of the beatitudes, and of this in particular--‘_Blessed are the meek, for they shall inherit the earth_.’ Many anxious enquiries yet left this gracious minister unsatisfied in his own mind of the just and true explanation, and many prayers were added, to prevent any partial view or hasty opinion from being adopted by him.

“In this unresolved state, he took a morning’s walk some considerable distance from his parish, and observing a habitation more wretched than any he had before seen, walked towards it, and to his surprise heard a voice of great joyous praise: drawing nearer, he heard it as that of an individual only. He wanted to learn the cause, and, looking in at the window, viewed the poor inhabitant in the most wretched state of outward want and poverty that he had ever beheld. She had, on a little stool before her, a piece of black bread and a cup of cold water; and with her eyes and hands lifted up to heaven, as in a rapture of praise, repeated these words--‘_What! all this, and Jesus Christ too? What! all this, and Jesus Christ too?_’ It wants not to be added, that with the living lesson which this blessed man here learnt, he with holy gratitude returned, well understanding who only inherited, in our Lord’s sense, the whole earth, by possessing Him. And thus we best find out the supposed paradox of St. Paul--‘as having nothing, yet possessing all things.’”

Mr. Wesley had at this time some cause for apprehending a division, which would have grieved him far more than anything which had occurred to him. His brother Charles, who had assisted him so cordially in opposing the errors which sprang up among the members of the society in Fetter-lane, was inclined to side with the Moravians, and proceeded so far as to declare his intention not to preach any more at the Foundry. “The Philistines are upon thee, Sampson (says Mr. Wesley in his Journal on this occasion), but the Lord is not departed from thee. He shall strengthen thee yet again, and thou shalt be avenged of them for the loss of thine eyes.” Mr. Hutchings, Mr. Stonhouse, the Vicar of Islington, Mr. Chapman, Mr. Hall, and Charles Wesley, kept aloof from all connexion with the Foundry, and appeared inclined to join the Moravians, with whom they associated, and amongst whom they occasionally preached. This was the cause of much grief to Lady Huntingdon, who had a sincere regard for Mr. Charles Wesley, with whom she remonstrated very freely, and who soon yielded to the opinions of the Countess, whom he so entirely respected and loved. A breach between the brothers, indeed, would have afforded a malignant pleasure to their enemies, but they had too long been linked together for good to be separated by any slight difference. Mr. Wesley was fully sensible of the value of such a coadjutor as his brother, who had one heart and object with himself; whom he knew so thoroughly, and upon whom he could perfectly rely; and whose life, conversation, talents, and acquirements, he could hold up to the world as confidently as his own, defying calumny, and courting investigation.

That Lady Huntingdon was the instrument in God’s hands of Mr. Charles Wesley’s deliverance from the errors of the Moravians is obvious from her Ladyship’s letter to his brother:--

“October 24, 1741.

“Wisdom is justified of her children. Your answer to the former part of mine has quite silenced me on that subject. But I believe your brother’s Journal will clear up my meaning more fully to you, for I should labour very much to have as few snares in his way as possible. Since you left us, the _still ones_ are not without their attacks. I fear much more for him than for myself, as the conquest of the one would be nothing to the other. They have by one of their agents reviled me very much, but I have taken no sort of notice, as if I had never heard it. I comfort myself very much that you will approve a step, with respect to them, your brother and I have taken. No less than his declaring open war with them. He seemed under some difficulty about it at first, till he had free liberty given him to use my name, as the instrument in God’s hand that had delivered him from them. I rejoiced much at it, hoping it might be a means of working my deliverance from them. I have desired him to enclose to them yours on Christian perfection. The doctrine therein contained I hope to live and die by; it is absolutely the most complete thing I know. God hath helped your infirmities; His Spirit was with you of a truth. You cannot guess how I in spirit rejoice over it.

“Your brother is also to give his reasons for quite separating; and I am to have a copy of the letter he sends them to keep by me. I have great faith God will not let him fall; he will surely have mercy on him, and not on him only, for many would fall with him. I feel he would make me stagger through his fall; but I fly from them as far as pole from pole; for I will be sound in my obedience. His natural parts, his judgment, and the improvement he has made, are so far above the very highest of them, that I should imagine nothing but frenzy had seized upon him; but when I consider him, with so many advocates for the flesh about him, having the form of angels of light, my flesh trembleth for fear of him, and I should have no comfort did I not know assuredly, that He that is for him is greater than he that is against him.

“When you receive his Journal, you will rejoice much when you come to Thursday, October 15. I think you must have felt our happiness; it was more than I can express. We set out a week ago for Donnington. I will not allow you to call me a _still branch_. I spoke so strongly against boasting, I can desire nothing at present, but that my name may be cast out from among men, and that you and your brother might think on me as you do on no one else. I am sure God will reward you ten thousand times for your labour and love to my soul; I am sure of your prayers. You are continually borne upon my heart to God, as well as the flock over whom the Holy Ghost has made you overseer.

“You shall hear from me as soon as I get to Donnington, and have heard how your little flock goes on in that neighbourhood.

“S. HUNTINGDON.”

Most of the first race of itinerant preachers, like their predecessors, the first ministers of the Gospel, were men of sound judgment and of a quick understanding, in the fear of the Lord. Satisfied of their call from God, and burning with holy zeal for his glory, they went forth in his strength, making mention of his righteousness, and his only. They simply and affectionately related to their congregations the important truths which they had been taught from the Scriptures, and which they had happily experienced in their own souls--“not in the wisdom which the world teacheth, but in the demonstration of the Spirit and with power.” And the great Head of the Church bore testimony to the words of his servants.

The excellent Lady Huntingdon, who had drank deep into the spirit of the great Methodist leaders, and entered warmly into their views, exerted all the influence which her rank and fortune gave her to promote their success. The labours of Mr. Ingham, and of his zealous coadjutors, in Yorkshire and the surrounding counties, had received her warmest approbation. Having witnessed the immensely blessed labours of the itinerants sent forth by Mr. Whitefield and the Wesleys, her Ladyship now determined to become the patroness of itinerant preaching in the neighbourhood of Donnington Park.

David Taylor, one of Lord Huntingdon’s servants, a man of ability, knowledge, and wisdom, who had received a tolerable education, was early called to the knowledge of the grace of God in truth, under the preaching of the Methodists. Having tasted of the good word of God, and felt the powers of the world to come, he was anxiously concerned for the state of his fellow-servants, and also for his neighbours, whom he saw thronging the downward road, and perishing for lack of knowledge. This induced the Countess to send him forth to the villages and hamlets in the immediate vicinity of Donnington Park, to speak to lost sinners of their dreadful state--of the gracious intentions of God in Christ Jesus concerning them--and of the happiness resulting from the possession of true religion. His word was in the demonstration of the Spirit, and with power, so that her Ladyship was encouraged to extend the sphere of his usefulness. In one of these itinerant excursions, David Taylor was sent, in 1741, to visit Glenfield and Ratby, two villages near Leicester. Many were incited, through curiosity, to hear the strange preacher and his new doctrines, and to enquire concerning their sect, which, at that time, was everywhere spoken against; and among the rest, Mr. Samuel Deacon, of Ratby, being informed, while at work in the field, that a person had been preaching in the streets of Glenfield, and that he was going to preach again at Ratby, immediately laid down his scythe and went to hear him. The sermon made a lasting impression on his mind, and induced him to search the Scriptures. The dissoluteness and ignorance of the clergyman of his parish now struck him in a new light, and he began to reflect on his own danger, a part of the flock of so careless a shepherd. After much reading, reasoning, and perplexity, he was enabled to rely on Christ for salvation, and immediately found peace and joy in believing.

Eventually Mr. Deacon became the pastor of a little Church at Barton-fabis, in Leicestershire, which arose out of his labours, and those of a few colleagues, over which he presided fifty-two years. This Church, like the leaven in the meal, spread to Hugglescote, Melbourne, Loughborough, Derby, Leicester (where an old decayed Church was resuscitated), Nottingham, &c. These Churches, at least such of them as then existed, with others in Yorkshire, Cambridgeshire, &c., were formed into a Connexion in 1770, and its beginning was small, but its latter end has greatly increased. It now contains one HUNDRED AND THIRTEEN CHURCHES, 11,358 members, five District Home Missionary Societies, a Foreign Missionary Society, established in 1816, two Academies, &c. The principal strength of the New Connexion of General Baptists is in the Midland Counties, and Barton-fabis is considered the “mother of them all!” In 1802, the Midland Conference included twenty-one Churches. In 1816, the Warwickshire Churches, six in number, formed themselves into a separate Conference; as also in 1825, four or five Churches in the north of Nottinghamshire were formed into what was called the North Midland Conference. The Midland Conference, in 1832, included forty-two Churches. These _forty-two_ Churches in the Midland Counties probably contain 7,000 members; many of the chapels are large and well attended; the Sunday-schools attached have many hundred children in them. As the little one has become a thousand, may the small one at home and abroad become a strong nation!

These details, when viewed in connexion with the itinerant labours of a servant belonging to the Countess of Huntingdon, sent forth under her patronage, are peculiarly interesting. But for those labours, and the benedictions of the Spirit resting upon them, giving maturity and reproduction to the seed sown, what would have been the state of thousands in those villages and towns? Coventry is a Home Missionary station of this district, as are also Northampton, Mansfield, Ashbourne, Macclesfield, Manchester, &c.

The success attending David Taylor’s efforts induced Lady Huntingdon to enlarge the circle of his labours. He now began to itinerate in various parts of Cheshire and Derbyshire; and soon after commenced field-preaching in the neighbourhood of Chinley, which was about the same time visited by Messrs. Whitefield and Wesley, and Mr. Ingham, from Yorkshire. Many were awakened to a concern for their eternal interests, and began to meet together for prayer and reading the Scriptures. These innovations were opposed by Dr. Clegg, the Dissenting Minister at Chinley, both in his sermons and private admonitions, so strenuously, that several of his respectable hearers took offence at his conduct, and espoused the cause of the Methodists. By this event his mind was much wounded, and his popularity impaired in the latter years of his life.

The late Mr. Bennett, a gentleman of respectable family in Derbyshire, who had been intended for one of the learned professions, with a view to which he received a classical education, having heard much to his own spiritual profit from one of the itinerant Methodist preachers, became warmly attached to them, and was the first person who introduced Mr. Ingham and David Taylor into his own and the adjoining counties. He was soon made known to Lady Huntingdon, and paid her a visit at Donnington Park; and by her was first induced to declare the things which he had seen and felt; and his word was remarkably owned and blessed of God. By her Ladyship he was introduced to Mr. Whitefield and Mr. Wesley, and soon after commenced preacher in connexion with them. His extraordinary labours were attended with a remarkable blessing, and he was instrumental in raising several societies in Lancashire, before Mr. Whitefield or Mr. Wesley had visited that part of the kingdom. His sentiments coinciding more with those of the former than the latter, he publicly separated from Mr. Wesley a few years after at Bolton, and a chapel was erected for him at Warburton, in Cheshire, a thinly-inhabited part of the country, where Methodism gained some of its earliest trophies. His ministry, however, was not confined to this people, but he extended his itinerant excursions to various parts of the country, frequently visiting Donnington Park and its neighbourhood, until the year 1759, when he sunk under a series of most arduous, self-denying, and highly useful labours, and “finished his course with joy.”

Mrs. Bennett was a native of Newcastle-upon-Tyne; her maiden name was Norman, but under that of Grace Murray (which she derived from a former marriage) she occupies a place no less distinguished than that of her husband in the annals of early Methodism. She possessed superior personal accomplishments, united to a mind cultivated by education, and an imagination brilliant and lively in the highest degree. She was employed by Mr. Wesley to organise his female societies, and for this purpose she travelled through various parts of both England and Ireland. Mr. Wesley used to call her his right hand; and it is known that he wished to make her his wife. An acquaintance, however, was formed between her and Mr. Bennett, which, in its origin and continuance, was marked by several extraordinary circumstances, and which eventually led to their marriage. For several years she continued to travel with her husband; but when her family and its cares increased, she retired to the neighbourhood of Chapel-en-le-Frith, where, for more than half a century, her life and conversation uniformly did the greatest honour to her religious principles and profession. Her views of Gospel doctrines, after her separation from Mr. Wesley, were always decidedly Calvinistic, but she retained a partiality to the modes and usages of the Methodists, and had for many years a class-meeting in her house. She died, after a short illness, Feb. 23, 1803, in the 89th year of her age; her last words being, “Glory be to thee, my God: peace thou givest me!”

With Lady Huntingdon’s permission, David Taylor frequently assisted Mr. Ingham, preaching with distinguished success amongst his societies in various parts of Yorkshire, particularly at Bristol, where he was instrumental in exciting a great spirit of enquiry, prior to the arrival of John Nelson in his native town, and the commencement of the immensely blessed labours of that extraordinary man in Yorkshire and various other parts of the kingdom.

In the letters of Lady Huntingdon, and in Mr. Wesley’s journals, frequent mention is made of David Taylor; and about this period he seems to have incurred their displeasure; but from what cause, unless perhaps it was an ill-judged marriage, does not appear. He still, however, continued under Lord Huntingdon’s roof, and remained for several years after in Mr. Wesley’s connexion. In the following letter to Mr. Wesley, her Ladyship makes particular mention of him:--

“January 9th, 1742.

“Your opinion of David Taylor will, I fear, be found too true. I think it will be best to take no notice till I find a way to do it effectually. When we lose our plainness, there ends the Christian. A double-minded man who can bear?

“I have enclosed you Mr. Simpson’s conversation. He has left the Moravians, as he tells me, and is not quite at rest now. I have no doubt but he will be brought right at last. I leave the affair of your sister to you and your brother. Act in it as you think best, and know that God will order all things as shall be most for his glory; I feel no desire on earth or heaven, but to cease from offending him, that his name may be glorified upon earth, and that all the world may know the salvation of God.

“I know that your pious soul would rejoice at the object[21] now before me, who is waiting for the consolation of Israel with that firmness of faith and hope that is not to be described: and indeed she grows in grace, and in the knowledge and love of our Lord and Saviour. She has no joys; but the work seems gradual, and the light, I doubt not, will shine out ere she is called hence.

“I think there is not one thing in the Journal that ought to be omitted. The manner in which you speak of yourself cannot be mended, supposing you have done justice to the grace you have received. We never forget to recommend you, and all your undertakings, at the throne of grace; _and as long as you follow the Lord Jesus in simplicity and godly sincerity_, I hope to be the happy friend that shall live and die by you, if the Lord permit; and may you be his peculiar charge now, henceforth, and for ever.

“My whole heart has not one single grain, this moment, of thirst after approbation. I feel alone with God; he fills the whole void; I see all mortals under my feet. I have not one wish, one will, one desire, but in him; he hath set my feet in a large room. All but God’s children seem as so many machines appointed for uses which I have nothing to do with. I have wondered and stood amazed that God should make a conquest of all within me by love. Others may be conquered by less gifts and graces, but what must that evil heart be that nothing but the love of God can conquer? I am brought to less than nothing; broken to pieces like the potter’s vessel. O may you thus be subject--may these tears be your meat night and day. I long to leap into the flames to get rid of my sinful flesh, and that every atom of these ashes might be separate, that neither time, place, nor person should stay God’s Spirit. And may the same Spirit dwell in you, protect and guide you to love the Lord Jesus in sincerity and truth! Fear not, be strong, and he will establish you. Adieu, your most faithful friend,

“S. HUNTINGDON.”