THREE:In the following Session Sir Henry Houghton brought it forward again, on the 17th of February. On this occasion a great many Methodist congregations petitioned against the Bill; for the Methodists, though separating themselves from the Church, still insisted that they belonged to it, and held all its tenets, at least of that section of it which is Arminian. It again passed the Commons,[160] but was rejected by the Lords. Finding the Lords so determined against the measure, it was allowed to rest for six years, when circumstances appeared more favourable, and it was again brought forward, in 1779, by Sir Henry Houghton, and carried through both Houses, with the introduction of a clause to this effect, that all who desired to be relieved by the Act should make the affirmation"I, A. B., do solemnly declare that I am a Christian and a Protestant Dissenter, and that I take the Old and New Testaments, as they are generally received in Protestant countries, for the rule of my faith and practice."
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THREE:Lord North soon found himself briskly assailed in both Lords and Commons. In the former, Chatham was not so happy in amalgamating the parties of Rockingham and Grenville as he hoped; but he had staunch friends and oppositionists in Lords Camden, Shelburne, and Stanhope, and in the Commons he was as warmly supported by Barr, Beckford, Calcraft, and Dunning. On the 2nd of March a motion was also made in the Lords for an Address to the king, praying him to increase the number of seamen in the navy; and it was made to introduce strong censures on the dismissal of able officers for their votes in Parliament. On this occasion Chatham loudly reiterated the old charge of the royal councils being influenced by favourites. "A long train of these practices," he said, "has convinced me that there is something behind the throne greater than the throne itself." He referred to Mazarin, of France; and as Bute was just at this period gone to Turin, he added, "Mazarin abroad is Mazarin still!" It is not to be supposed that Bute had any secret influence whatever at this period; but the people still believed that he had, and that two men especially were his agents with the kingBradshaw, commonly called "the cream-coloured parasite," and Dyson, both placemen and members of the Commons. Probably, Chatham had a secondary objectto punish these men, who with Rigby, the parasite of the Duke of Bedford, were continually running about endeavouring to depreciate the efforts of the more competent, to whom they were pigmies, saying, "Only another mad motion by the mad Earl of Chatham." Grafton, though now out of office, repelled the insinuation of secret influence with indignation. This charge of Chatham's was followed up, four days after, by a most outspoken[200] remonstrance from the Corporation of London. It was carried up to St. James's on the 14th of March by Beckford, the Lord Mayor, and two hundred and twenty Common Councilmen and other officers. Beckford read the Address, which charged secret counsellors, and a corrupt majority of the House of Commons, with depriving the people of their rights. It declared that the House of Commons did not represent the people, and called upon the king to dissolve it. His Majesty received the Address with manifest signs of displeasure, and the courtiers, who stood round, with actual murmurs and gesticulations of anger.In 1734 the Wesleys commenced their career as preachers to the people, and were soon followed by Whitefield. This may, therefore, be considered the date of the foundation of Methodism. None of them had any the remotest idea of separating from the Church, or founding new sects. The Wesleys made a voyage to Georgia, in America, and, on their return, found their little party not only flourishing in Oxford but in London, where they had a meeting-house in Fetter Lane. Whitefield, however, was the first to commence the practice of field-preaching, amongst the colliers at Kingswood, near Bristol; but in this he was soon imitated by Wesley. As they began to attract attention by the ardour of their preaching and the wonderful effect on the people, this became necessary, for speedily all church doors were closed against them. John Wesley had a peculiar genius for the construction of a new religious community, and he was ready to collect hints for its organisation from any quarter. The most prolific source of his ordinances for his new society was the system of the Moravians, whose great settlement at Herrnhuth, in Germany, he visited, and had much consultation with its head, Count Zinzendorf. From it he drew his class-meetings, his love-feasts, and the like. In framing the constitution of his society, Wesley displayed a profound knowledge of human nature. He took care that every man and woman in his society counted for something more than a mere unit. The machinery of class-meetings and love-feasts brought members together in little groups, where every one was recognised and had a personal interest. Numbers of men, who had no higher ambition, could enjoy the distinction of class-leaders. It did not require a man to go to college and take orders to become a preacher. Thomas Maxwell with Wesley, and Howel Harris with Whitefield, led the way from the plane of the laity into the pulpits of Methodism, and have been followed by tens of thousands who have become able if not learned, and eloquent if not Greek-imbued, preachers. Wesley divided the whole country into districts, into which he sent one or more well-endowed preachers, who were called circuit preachers, or round preachers, from their going their rounds in particular circuits. Under the ministry of these men sprang up volunteer preachers, who first led prayer-meetings, and then ascended to the pulpit in the absence of the circuit preachers, and most of them soon discovered unexpected talents, and edifying their own local and often remote or obscure little auditories, became styled local preachers. Out of these local preachers ever and anon grew men of large minds and fertilising eloquence, who became the burning and shining lights of the whole firmament of Methodism. It was Wesley's object not to separate from the Church, and it was only after his death that the Wesleyans were reckoned as Nonconformists.
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