CHAPTER V.

Lay Preachers--Mr. Wesley’s defence of them--Converted Clergy--Death of Lady Huntingdon’s Sons, George and Ferdinando Hastings--First Methodist Conference--Dr. Doddridge--Letter from Lady Huntingdon--Mr. Jones--The Pretender--Lord Carteret--George II.--Death of Colonel Gardiner--Letters from Mr. Wesley, Dr. Doddridge, and Charles Wesley.

Methodism had now assumed some form and consistence, and had taken deep root in the land. Meeting-houses were erected in various places, societies were formed and disciplined, funds raised, rules enacted, lay-preachers admitted, and a regular system of itinerancy begun. When the great leaders had once admitted the assistance of lay-preachers, volunteers in abundance offered their zealous services. If they had been disposed to be nice in the selection, it was not in their power. They had called up a spirit which they could not lay; but they were still able to control and direct it. They had taken no step in their whole progress so reluctantly as this. The measure was forced upon them by circumstances, and by the strong remonstrances of Lady Huntingdon, whose penetrating mind perceived, that if these men were not permitted to preach with the sanction of Mr. Whitefield and Mr. Wesley, they would not be withheld from exercising the power which they felt in themselves. Her Ladyship had coolly and impartially considered the difficulties of the case, and upon the calmest view of it, notwithstanding her educational prejudices in favour of the Established Church, and her repugnance to the irregularity which was sanctioned by this step, she still thought, that those who were called only of God, and not of man, had _more_ right to preach than those who were called only of man, and not of God. Now, that many of the clergy, though called of man, are not called of God to preach his Gospel, is undeniable: first, because they themselves utterly disclaim, nay, and ridicule the inward call; and, secondly, because they do not know what the Gospel is; of consequence they _do not_, and _cannot_ preach it.

Mr. Wesley justified the measure by showing how it had arisen: a plain account of the whole proceeding was, he thought, the best defence of it:--

“And I am bold to affirm (says he, in one of his appeals to men of reason and religion), that these unlettered men have help from God for that great work, the saving souls from death; seeing he hath enabled, and doth enable them still, to turn many to righteousness. Thus hath he ‘destroyed the wisdom of the wise, and brought to nought the understanding of the prudent.’ When they imagined they had effectually shut the door, and locked up every passage, whereby any help could come to two or three preachers, weak in body as well as soul, whom they might reasonably believe would, humanly speaking, wear themselves out in a short time--when they had gained their point, by securing (as they supposed) all the men of learning in the nation, ‘He that sitteth in heaven laughed them to scorn,’ and came upon them by a way they thought not of. Out of the stones he raised up those who should beget children to Abraham. We had no more foresight of this than you. Nay, we had the deepest prejudices against it, until we could not but own that God gave wisdom from above to those unlearned and ignorant men, so that the work of the Lord prospered in their hands, and sinners were daily converted to God.”

About this time, several clergymen, who were awakened by the preaching of Messrs. Wesley, Mr. Whitefield, and their zealous coadjutors, boldly came forth, and, according to the measure of light dawning on their minds, bore a faithful testimony to the atonement and grace of the Redeemer. Of these, the Rev. John Hodges, Rector of Wenvo; Rev. Henry Piers, Vicar of Bexley, Kent; Rev. Samuel Taylor, Vicar of Quintin, Gloucestershire; Rev. Charles Manning, Vicar of Hayes; Rev. Vincent Perronet, Vicar of Shoreham, Sussex; and the Rev. John Merriton, from the Isle of Man, joined the Methodist Society, attended several of the Conference meetings, and laboured zealously to promote the cause of God our Saviour wherever they itinerated, as well as in their respective parishes. To these was added the Rev. Richard Thomas Bateman, a man of high birth and great natural endowments; he was Rector of St. Bartholomew’s the Great, London, and also held a living in Wales, where he was awakened under the powerful ministry of the Rev. Howell Davies.

These excellent men were early and intimately acquainted with Lady Huntingdon, whose patronage and support were powerfully influential in exciting and encouraging them to persevere in an itinerant course of life; and some of them proved eminently useful and laborious ministers of the Gospel. They did not disdain to associate with the lay-preachers in these labours of love--they were one in heart and mind with those devoted men, many of whom were instrumental either in awakening, converting, or building up souls--labours which have ever been regarded as the great business and the peculiar glory of a Methodist preacher. After a time many of the first preachers withdrew from the career, not because they were desirous of returning to the ways of the world, and emancipating themselves from the restraints of their new profession, but because the labour was too great. Through the instrumentality of Lady Huntingdon, Messrs. Maxfield, Merrick, Richards, Reeves, and Williams, whom her Ladyship particularly noticed and recommended to Mr. Wesley as the first lay-preachers who assisted him, were, with several others, episcopally ordained, became useful ministers of the Establishment, and most indefatigable and successful labourers in the vineyard.

It pleased the Almighty Disposer of human events to remove from Lady Huntingdon, at this time, two of her beloved children, George and Ferdinando Hastings; one aged thirteen and the other eleven, within a very short period of each other. They died of the small-pox, a disease very prevalent at that time.

Her Ladyship’s mind was much affected with this solemn event: she was properly sensible of the loss she had sustained, and felt as a mother. Her only source of relief was the unbounded goodness of God, exhibited in the precious promises of his word. Deeply humbled before Him under this bereaving stroke, yet was she enabled to reap much spiritual profit; she saw light through the dark cloud, for the Lord can and will comfort the mourners in Zion.

On the 25th of June, 1744, the first Methodist Conference was held in London. There were six clergymen and four travelling preachers present. Lady Huntingdon was then in London, and received them with much hospitality at her house. This is the first mention we have of any public service at her Ladyship’s during Lord Huntingdon’s life-time. On this occasion Mr. Wesley preached from this passage, “What hath God wrought?” Mr. Piers, Vicar of Bexley, and Mr. Hodges, Rector of Wenvo, assisted at the other parts of the service; Messrs. Maxfield, Richards, and Bennett, who settled as minister of a Dissenting congregation, and John Downes, who died in the work, were present. Downes was a man of sincere, unaffected piety, of great affliction, and possessed of an uncommon genius; he died in the pulpit of West-street chapel. His last text was, “Come unto me, all ye that labour and are heavy laden, and I will give you rest.” His words were unusually weighty, and with power, but few: he perceived he could not finish his discourse, and gave out this verse of the hymn--

“Father, I lift my heart to thee; No other help I know.”

His voice failing, he fell upon his knees as meaning to pray, but he could not be heard. The preachers ran and lifted him from his knees, for he could not raise himself. They carried him to bed, where he lay quiet and speechless till eight o’clock on Saturday morning (Nov. 6th, 1744), and then fell asleep. His widow, who had but one sixpence in the world at the moment of his death, was afterwards befriended by Lady Huntingdon.

Her Ladyship, though circumscribed in her means, continued to pursue her labours with new zeal, and the Redeemer crowned them with augmented blessings. She ever kept one great object in view, the conversion of souls to God, and the increased dominion of the religion of Jesus over the hearts and lives of its professors. She now (in 1744) formed some of those friendships with pious and distinguished persons beyond the pale of her own communion, which were the honour and delight of her future days. She became the friend of Doddridge,[28] author of “The Rise and Progress of Religion in the Soul,” a work of such excellencies and defects as render it equally hazardous to praise or blame: but which, with all the faults imputed to it, has been honoured with extensive usefulness. The letters of the Doctor cannot be laid before the reader, but those of the Countess sufficiently indicate the tone of the correspondence, as the following specimen will testify. It was written in answer to one from Dr. Doddridge, and treats principally on the necessity of preaching free grace:--

“May 10th, 1744.

“Dear Sir--I was most extremely obliged by your very kind letter, and though I am very glad and thankful to hear from my Christian friends, yet I consider their callings as so many interruptions from what their inclinations are often most disposed to. We want not that friendship which the world has, discovering its degree by the mere outside shows of ceremony, but those hearts who _know_ Him that was from the beginning; by this acquaintance they can trace back the several other influences upon their minds, besides the secret ones of his to them, and will not wonder such things should help them to maintain an esteem of mankind till a stronger motive supplies its place. No, my worthy friend, never be under any care about anything relating to me; I never can esteem you less, and only more, by the further favour the Lord Jesus Christ shall and will still more bestow upon you; and may you abound in hope, through the power of the Holy Ghost! If I understand upon what your satisfaction was founded in my discourse with Mr. Jones,[29] I think it depended upon my open and free declaration of present salvation--to be free, and through Jesus Christ alone; and yet, for many reasons, your being as open in it as a preacher may not be so effectual, to your universal service I mean, as by attending to smaller degrees of good in all. In my last letter to Mr. Whitefield, I think I have said to this effect: ‘It is for this point we must contend, of which we are witnesses: with that tender regard to all degrees or steps leading to it, by which we can alone extricate ourselves from the trifling wrangles of the schools upon words, and better confound the infidel world. It is the only answer to that remark, which, though I never have heard it, is surely strong; viz., that _uncertain ties_ must level all religious feeling too much; and they must arise always rather upon the conclusions of men, then the sapient evidence of the divine propositions.’

“Here, then, my friend, is what our Lord offers us. It is for such a religion I live, and in which, with his grace, I will die. This manifestation in the soul of Britain will prove as satisfactory as light is to the eye; and whenever this light appears equally great, there will be a perfect agreement; the degrees may and will cause disputes, as about the several imperfect objects a day-dawn produces: and in this state, the well-meaning among the Moravians seem disputing with all who see differently with them. In this case our Lord’s rule seems best, which was, not to destroy error with evil, but, by the establishment of truth, the rather to let it fall from its own weakness: exhort all the souls back, and the deadly thing will not hurt them, though they drink of it. I must fear their political schemes, and cannot tell how to account for many things upon any other principle than as prior to the introduction of _this_, as their phrase is, _infallible Church_; and, indeed, when we go beyond the written word, which will, simply attended to, open with the light by degrees, as we receive its blessed rays; I say, when we go beyond this, where must the great confusion end? In nothing but a mere traditionary Church, made up of many pious but superstitious minds; which I hope Turkey is not without.

“Your sermon[30] I read with much care, as well as attention to your request, that I would sit with pen and paper by me, to mark all I could find amiss in it; but if it will be any satisfaction to you to know it, I assure you, with all my care I was not able to make one objection, nor even to fear one from any mortal for you; and I must beg you will be so good to let me have a hundred sent, in order to give away. I hope Mr. Hervey’s fears are groundless about the dedication; it is, in all respects, the very best judged one, both for your character and his, that I think could be penned; you have done right, and my grand maxim will support you: “Do that which is best, and leave the rest to God.” By your confidence in me, you have led me to be thus free to you. I speak from my heart; it may mean well, but do you correct its judgments when you find them wrong. I think I should be even glad to confess them so, whenever I see them so; and I hope for more excellent ways of godliness and truth. With many wishes to Mrs. Doddridge for her safety, and prayers for you, my friend, I remain, most sincerely and faithfully yours,

“S. HUNTINGDON.

“P.S. Do not forget unworthy me in your prayers. Lady Frances Gardiner is to be in England soon, as Mr. Whitefield writes me word.”

In the year 1745, Lady Huntingdon felt, in common with most who were deeply interested in the welfare of religion, the most distressing alarms from the rebellion in the north. The Jacobite faction, which existed chiefly in Scotland and in the northern parts of the kingdom, made a last and desperate effort to overturn our liberties and enthrone the Pretender. The exiled Stuarts, who had ever been the dupes of the Roman Catholic princes, were again thrown upon our shores, as an apple of discord, to divide our attention and procure a diversion in favour of the enemy. The young Pretender landed in Scotland when there were no hopes of shaking the throne of his rival; and with all the silly fondness for royal pomp which characterised his family, wasted his precious moments of unexpected prosperity in proclaiming his father, and disposing of seats in the paradise which he had not yet regained. During the struggle many valuable lives were lost; and the excellent Colonel Gardiner fell a sacrifice to the good cause, which eventually triumphed.

While the civil and religious liberties of our country were thus exposed to jeopardy, it was natural for the government to look around with the keen eye of jealousy, to see which way men’s hearts turned. That the character of the government should be affected by the violence of political feeling is not at all surprising: and if persons in power have occasionally shown hatred to the Methodists, their malice has been defeated, either by the tolerant disposition of the monarch, or by a variety of other circumstances which have had a favourable effect upon religious liberty. Although the storm of rebellion and popery was dispelled by the victory at Culloden, the principles that distinguished the bulk of the Pretender’s adherents diffused themselves throughout the country. When a rogue wishes to supplant an honest man in the favour of his prince, it is no uncommon thing for him to libel his character by a charge of disloyalty. For the attachment they showed to the great cause of civil and religious liberty, and for the joy that some of them expressed at the downfall of the house of Stuart, the Methodists were held up as disaffected to their own country. The strangest suspicions and calumnies were circulated; and men believe any calumnies, however preposterously absurd, against those of whom they are disposed to think ill. It was commonly reported that Mr. Wesley was a Papist, if not a Jesuit; that he kept Popish priests in his house: nay, it was beyond dispute that he received large remittances from Spain, in order to make a party among the poor; and when the Spaniards landed, he was to join them with twenty thousand men. Sometimes it was reported that he was in prison upon a charge of high treason: and there were people who confidently affirmed that they had seen him with the Pretender in France. Reports to this effect were so prevalent, that when a proclamation was issued requiring all Papists to leave London, he thought it prudent to remain a week there, that he might cut off all occasion of reproach; but this did not prevent the Surrey magistrates from summoning him, and making him take the oath of allegiance, and sign the declaration against Popery. Mr. Wesley was indifferent to all accusations; but the charge of disaffection, in such times, might have brought upon him serious inconvenience. He therefore drew up a loyal address to the King, in the name of “The Societies in derision called Methodists.” They thought it incumbent upon them to offer this address. This paper said, they must stand as a distinct body from their brethren; but they protested that they were a part, however mean, of the Protestant Church established in these kingdoms, and that it was their principle to revere the higher powers as of God, and to be subject for conscience sake.

Lady Huntingdon was likewise attacked in a very scandalous manner, and accused of favouring the Pretender. These aspersions tended to aggravate the increasing obloquy under which her Ladyship, and those whom she patronised, were now labouring. But she paid little attention to these malicious reports, until several of the itinerants under her auspices were beaten and ill-treated. Some of the neighbouring magistrates refused to act in behalf of the Methodists, when their persons and property were attacked; and her Ladyship was forced to apply to higher authority. She addressed a remonstrance to Lord Carteret, one of his Majesty’s Principal Secretaries of State, who laid it before the King. George II. was a prince of superior accomplishments--of an enlarged and liberal mind--and well skilled in the art of government. True to those principles that placed him upon the throne, he continued to the last the decided friend of civil and religious liberty. If the evil spirit that resided in the clergy walked forth upon some occasions, it was instantly laid by the genial influence of a tolerant monarch. It is well known that some evil-minded persons commenced a prosecution against the amiable Doddridge for keeping an academy, which being represented to the King, he instantly put a stop to it, declaring that he would suffer no persecution in his reign.

Lord Carteret, a nobleman well known in the annals of the State, was upon very intimate terms with the family of Lord Huntingdon. Lady Worsley,[31] the mother of Lady Carteret, to whose illustrious descent were added a fine person and delicate understanding, was a relative of Lady Huntingdon’s. Lord Carteret’s reply to Lady Huntingdon’s communication was dated November 19th, 1745, only a few days before his going out of office, in which he was succeeded by the Earl of Harrington. It was as follows:--

“Madam--I laid your remonstrance before his Majesty the King; my Royal Master commands me to assure your Ladyship, that, as the father and protector of his people, he will suffer no persecution on account of religion; and I am desired to inform all magistrates to afford protection and countenance to such persons as may require to be protected in the conscientious discharge of their religious observances.

“His Majesty is fully sensible of your Ladyship’s attachment to the House of Hanover; and has directed me to assure your Ladyship of his most gracious favour and kindest wishes. I have the honour to be, Madam, your Ladyship’s most obedient humble servant,

“CARTERET”.

Mr. Charles Wesley was more seriously incommoded by the imputation of disloyalty than his brother, or Lady Huntingdon. When he was itinerating in Yorkshire, an accusation was laid against him of having spoken treasonable words, and witnesses were summoned before the magistrates at Wakefield to depose against him. Fortunately for him he learnt this in time to present himself and confront the witnesses. He had prayed that the Lord would call home his banished ones; and this the accusers construed, in good faith, to mean the Pretender. The words would have had that meaning from the mouth of a Jacobite: but Charles Wesley, with perfect sincerity, disclaimed any such intention. “I had no thought (he said) of praying for the Pretender, but for those who confess themselves strangers and pilgrims upon earth--who seek a country, knowing this is not their home. You, Sir (he added) addressing himself to a clergyman upon the bench,--you, Sir, know that the Scriptures speak of us as captive exiles, who are absent from the Lord while present in the body. We are not at home till we are in heaven.” The magistrates were men of sense: they perceived that he explained himself clearly--that his declarations were frank and unequivocal, and they avowed themselves perfectly satisfied.

These aspersions aggravated the odium under which the Methodists were now labouring. “Every Sunday (says Charles Wesley) damnation is denounced against all who hear us; for we are Papists, Jesuits, seducers, and bringers in of the Pretender. The clergy murmur aloud at the number of communicants, and threaten to repel them.” He was himself repelled at Bristol, with circumstances of indecent violence. In many places they were exposed to the insults of the rude mob, who had not yet forgotten the art of disturbing conventicles, nor entirely lost the relish of those delights which they enjoyed, when terrifying the women or children whom they found in those assemblies. It, therefore, became necessary for the Methodists, either to endure all the injuries which the Nonconformists suffered when they were considered as outlaws, or to contradict their solemn professions of indissoluble union with the Established Church, by classing themselves with Dissenters, taking refuge under the Toleration Act, registering their places of worship, and licensing their preachers, as that Act required. They were not so in love either with persecution or the Church of England, as to hesitate long between the unequal alternatives; but instantly became Dissenters in the eye of the law, in order to become Christians according to the dictates of conscience.

It was, indeed, a curious phenomenon to behold a whole host of persons, who rejected the name of Dissenters as an unfounded calumny, who professed themselves the truest sons of the Church; attached to her doctrines, ceremonies, and hierarchy; many of whom retained, even in their places of meeting, her Liturgy and vestments, and who still communicated at her altars; yet resorting for protection to an Act passed “to exempt persons dissenting from the Church of England from certain pains and penalties.” Had they professed to dissent, it would have been a question whether the Toleration Act could have afforded them legal protection; for neither this, nor any other law, could be intended to provide for all possible futurity, and to gather under its wing every sect, of whatever principles and practices, which might arise in the revolution of ages. But when the Methodists declared they were not Dissenters, how could they claim the advantages of an Act made to protect persons dissenting from the Church of England from the penalties of certain laws?

The politic conduct of the government, in choosing rather to give a large and liberal interpretation to the Toleration Act, than to run the hazard of introducing another, was a grand step in the progress of religious liberty; for it converted this law into a much more extensive and mighty blessing than it was ever designed to be.

As the Methodists of every class--those who still remained within the walls of the Establishment; those who, like Whitefield, retained her doctrines, but broke loose from her restraints; and those who, with Mr. Wesley, adopted the Arminian creed,--all formed a body as active as they were new, they put the practical liberality of the government and the nation to a severe test. The Methodists came forth as a foreign army, they traversed the kingdom through all its extent; professing to belong to the Establishment, they entered into its precincts, sought their converts in its very bosom, and thus roused attention, jealousy, and rage, by the novelty, nearness, and anomalous singularity of their attack. The practice of field-preaching, which Mr. Whitefield, their most intrepid champion, introduced, was a measure daring as it was unprecedented. When the government heard that he drew out of London the almost incredible number of thirty thousand persons to hear him preach on Kennington Common--when he regularly collected numbers, not much inferior, in Moorfields--when Mr. Wesley imitated the bold measure, and thus rendered it a Methodist fashion to stand upon Tower-hill--in the streets of Bristol--amidst the colliers at Kingswood or Newcastle--among the miners of Cornwall, or wherever else immense crowds could be collected--would it have been surprising if the usual jealousy of governments had been displayed by the new dynasty, which had just begun to sit firm on the British throne? What then must have been the wisdom of the prince, and the conscious strength and dignity of the government, that, in such untried and critical circumstances, _laissez nous faire_ prevailed without limitation, and the rising sect not only gave neither alarm nor offence to the civil powers, but was even defended by the sword and the mace? Whenever the mobs were excited by their own depraved passion, or by the insidious arts of bigoted gentry or clergy, to disturb the worship of the Methodists, though inferior magistrates might refuse redress, the superior courts were a sure refuge, where not scanty justice, but liberal countenance was afforded to the new species of Dissenters. At Bristol the magistrates instantly quelled the persecuting spirit of the populace, and placed the Methodists in perfect peace and security. And such was the effect of the timely and determined interposition of the civil power, that the Methodists were never again disturbed by the rabble in that city. If the London mobs were more violent, the persecuted people received the satisfaction of being informed, from high authority, before they made application for redress, that they had no need to suffer the insults and injuries which they experienced, since the justices of the peace had received particular orders from the government to afford them full protection. The House of Hanover, being assured of the affections of the Dissenters, regarded them as among the firmest supporters of the throne: it is, therefore, not improbable that this new accession to their numbers was far from being disagreeable to the court, which gladly extended to the Methodists the protection originally designed for other denominations.

The storm that threatened to blast every prospect of usefulness soon blew over, and left Lady Huntingdon to exchange the cry of danger--the prayer of faith--for the song of praise, and this grateful enquiry, “What shall I render to the Lord for all his benefits?” The rebellion called forth all her ardour in the cause of liberty, both civil and religious; and the sermons and exhortations of the great leaders of the Methodist cause spoke the lively interest which they felt in the success of the contest. Nor were the evangelical Dissenters less zealous or less agitated with solicitude for the safety of the tolerant throne of Brunswick. Dr. Doddridge exerted himself with great zeal, and at considerable expense, in a cause which appeared to him to affect the Christian as deeply as the patriot. His biographer says:--

“When a regiment was raising in Northamptonshire, to be under the command of the Earl of Halifax, he wrote many letters to his friends in that county and neighbourhood to further the design. He went among his own people to encourage them to enlist, and had the pleasure to find many of them engaging cheerfully in the cause. He drew up, and printed at his own expense, a friendly letter to the private soldiers of a regiment of foot, which was one of those engaged in the glorious battle of Culloden.”

When his friend Colonel Gardiner fell in the struggle between the House of Hanover and the family of Stuart, Dr. Doddridge honoured him as one who had poured out his blood for the sacred as well as civil liberties of Britain. It was his high sense of the importance of the contest to the religious interests of the kingdom which inspired the biographer with the unusual eloquence that glows in his memoirs of the Colonel. The Doctor preached an eloquent and animated discourse on the occasion of his death, which was afterwards published, one hundred copies of which he sent to Lady Huntingdon for distribution. Her Ladyship’s opinion of this sermon is given in a letter to Mr. Wesley, in which she likewise expresses her lamentations on the death of the Colonel:--

“Jan. 15, 1746.

“My much esteemed Friend--I deferred acknowledging your last kind favour till I could send you the excellent sermon of my good friend, Dr. Doddridge, upon the lamented death of that eminent Christian and gallant soldier, Colonel Gardiner. His death is a heavy affliction to good Lady Frances, as well as to all his numerous family and acquaintances. But he is gone to the great Captain of our salvation, to see him as he is: to praise him who covered his head in the day of battle, and has taken him to himself to sing the wonders of that love which hath redeemed him from the earth, and made him meet to be a partaker of the inheritance of the saints in light.

“Eminently successful in illuminating multitudes in various parts of the country with the knowledge of the truth as it is in Jesus, the soul of this excellent minister of Christ is ever burning for a more extensive advancement of religion, where it is not yet known, or its blessed effects felt by the people. A high degree of praise is due to this devoted man for his exertions in calling sinners to repentance, and stirring up the professors of religion to the spirit of the Gospel. He would do honour to any age of the Church, and his honesty and zeal entitle him to unqualified praise.

“If I mistake not, you will be much delighted with the energy of expression and the evangelical strain which runs through his discourse. Though it may be deficient in vigour, it is rich in the display of Gospel truth. No man can be more remote from party spirit, or exhibit more of that love which embraces all who love the Lord Jesus Christ, of every name and sect, than the Doctor does in all his writings. This I record to his honour, while there are but too many of the Dissenting denomination very differently minded, who are cold, and stand aloof from Christians and fellow-heirs of the same inheritance, because they gather not with them.

“Amidst abounding opposition much good still continues to be done, and many poor souls are returning to the fold of the great Shepherd. The hand of a King is amongst us: many hard-hearted rebels have been subdued by the resistless power of the Word: many have fled for refuge to the hope set before them: and very many are asking the way to Zion. May the great Shepherd and Bishop of our souls give us more abundant increase! The fruits of your ministry yet flourish: and we long for your coming once more amongst us. May your ministry be attended and followed by the blessing of the Holy Ghost, and many be added by your means to the Church of such as shall be saved.

“I have lately heard from dear Mr. Whitefield. He is making full proof of his ministry in America. Mr. Jones has been with me for some weeks; and has been very acceptable and useful to many. I have just seen Mr. West’s ‘Observations on the History and Evidences of Christ’s Resurrection,’ but have not yet perused it. Dr. Doddridge has a high opinion of it, and thinks it calculated for great and extensive usefulness amongst infidels.

“And now, my good friend, farewell! I heartily commend you to the care and guidance of my adorable Master--Him on whom I hang the weight of my eternal interests, and through whose precious blood I hope to be cleansed from all my vileness, my worthlessness, and misery, and made a partaker of the blessings of his everlasting covenant.

“I am, my worthy and esteemed friend, your very obliged,

“S. HUNTINGDON.”

In the month of April, Lady Huntingdon was attacked by a severe illness, and her friends became seriously alarmed; but, by the blessing of God on the means used by her medical advisers, she was restored to many years of labour and usefulness. To promote the spread of the religion of Christ was ever the most prominent object of her life, and she made personal ease and convenience entirely subservient to it. Notwithstanding her debility at this time, she wrote to Dr. Doddridge and Mr. Charles Wesley, asking them to recommend her a pious clergyman to supply the church at Markfield, the living of which she had given to the Rev. George Baddelley, D.D., then domestic chaplain at Donnington Park.

“June, 1746.

“My worthy Friend--This very day, after my letter to you, I was taken ill of a fever, and am now far from a state of perfect recovery, and I am sure I shall have your prayers, that all those adorable instances of God’s great mercy to me may be answered according to his kind intentions towards me.

“Weak as I am, a circumstance I am much interested about makes me forget all I feel at present: a young gentleman, to whom I have just given the rectory of Markfield, in Leicestershire, and who serves in my family as my chaplain, is at present in great want of a curate to supply that place in his absence. His situation with me gives him an entrance into four churches: and, could we get a Gospel curate, very great good would be done. I hope he has here won the hearts of many people, and a little meeting in my house is begun, and though with much bitterness to me, in spite of all opposition, it increases. Should Mr. Baddelley leave me to fix in his living, all this prospect would be at an end: but could we get a faithful minister for his assistance, the having two who would then preach the Gospel might be instrumental to unspeakable good. Such a person, who is properly qualified, he has not yet been able to meet with: he should be not only a good Christian, but one who is a sensible man, who can act prudently, and who, in Mr. Baddelley’s absence, would be proper to perform his duty in my family.

“So surrounded am I by eyes that long to find fault with all I do, that it makes me cautious to give no offence, either to Jew, Gentile, or the Church of God; but to serve _all_ men to their good edification, and to labour with the remains of life to advance our Lord and Saviour’s kingdom upon earth. Do, my friend, try to look out for me for this purpose; and if you know or can hear of any man so qualified, let me know from you. Could I explain the consequences of this matter with sufficient strength, I am sure it would raise emotion in so warm and earnest a heart as yours, for your most active trial. May heaven assist you, and live assured that, with great sincerity and pure friendship, I am, my worthy friend, your very obliged,

“S. HUNTINGDON.”

The next letter is dated June 18, 1746. It is addressed to Mr. Wesley, and repeats the early part of the preceding:--

“I have written to my worthy friend, Dr. Doddridge, to assist in obtaining a pious, sensible man, one whose whole soul is alive to God and the concerns of eternity, and I have to solicit your assistance, my good friend, in aiding me in this matter. Amongst your very numerous connexions, you may hear of some one suited to the situation, which is of great importance, as he will have four churches open to him, where the light of divine truth may be widely extended amongst a people hungering and thirsting after the bread of life.

“Do aid me in this business with your willing services, your prayers, and your advice. I am but a weak instrument, and need the supporting care of my great Advocate every minute of my existence. Though I am hardly able to hold my pen, yet I am willing, thanks be to God, to be employed in any way that may conduce to the good of others. Pray for me, my good friend, that if it be the will of God and our Lord Jesus Christ, I may be strengthened for the work which is before me, and that which he has appointed for me on earth. I feel the flame still burning within me--the ardent longing to save sinners from the error of their ways. O, how does the zeal of others reprove me! O, that my poor cold heart could catch a spark from others, and be as a flame of fire in the Redeemer’s service! Some few instances of success, which God, in the riches of his mercy, has lately favoured me with, have greatly comforted me during my season of affliction; and I have felt the presence of God in my soul in a very remarkable manner, particularly when I have prayed for the advancement of his kingdom amongst men in the world. This revives me, and if God prolongs my poor unprofitable life, I trust it will ever be engaged in one continued series of zealous, active services for him, and the good of precious, immortal souls.

“Adieu, my most worthy friend. Let me hear from you soon, and give me some tidings to rejoice my heart. Your most faithful friend,

“S. HUNTINGDON.”