individuality renders him conspicuous wherever present in the picture. A burning zeal for his Master, resolute determination to preach the Gospel everywhere and at all times, moulded a character in which wit, learning, ready power, and unbounded benevolence were all trained to contribute to the good work. No ecclesiastical bonds or topographical limits were allowed by him to interfere with the great purpose of his life, the preaching of Christ crucified. "Such was the powerful import and piercing sharpness of this great preacher's sentences, so suited to England's rustic auditories, and so divinely directed in their flight, that eloquence has seldom won such triumphs as the Gospel won with the bow of old eccentric Berridge. Strong men, in the surprise of sudden self-discovery, or in joy of marvellous deliverance, would sink to the earth powerless or convulsed; and in one year of 'campaigning' it is calculated that four thousand have been awakened to the worth of their souls and a sense of sin." *

The early records of Wesleyanism now begin to furnish augmenting materials for the pleasing picture of spiritual revival. They reveal the sighs and struggles of many a lonely soul panting for peace with God through a reconciling Saviour. As the originators of the great movement passed through the country, they drew out the latent evangelism of society. From persons of gentle birth, down to the factory girl, there were instances in which the advent of Methodism caused the pre-existing embers of spiritualism to kindle into a flame. The hope and faith cherished in the obscure recesses of social life

*"North British Review," vol. vii., p. 324.

came out in open profession and glad acknowledgment. Then, the kindling ardour of sympathy, the contagion of holy fellowship, acted and reacted; the circle widened every day, until the whole kingdom was aroused as if by an invader.

One of the first helpers in this work was John Nelson, a British stonemason. After his conversion, he felt that as he had the power, so he owed the duty, of making known to others the sufficiency of Christ's salvation. At Christmas, 1740, he returned to his native place. Mr. Wesley narrates the rest :—

"His relations and acquaintances soon began to inquire what he thought of his new faith, and whether he believed there was any such thing as a man knowing his sins were forgiven. John told them, emphatically, that this new faith, as they called it, was the old faith of the Gospel, and that he himself was as sure his sins were forgiven as he could be of the shining of the sun. This was soon noised about, and more and more came to inquire concerning these strange things. Some put him upon the proof of the great truths which such inquiries naturally led him to mention, and thus he was brought unawares to quote parts of the Scripture. This he did, at first, sitting in his house, till the company increased, so that the house could not contain them; then he stood at the door, which he was commonly obliged to do in the evening as soon as he came from work. God immediately set his seal to what was spoken, and several believed, and, therefore, declared that God was merciful also to their unrighteousness, and had forgiven all their sins. In this

manner John Nelson was employed as a teacher of Christianity at this early period. He afterwards extended his labours by preaching during his dinner-hour, and in the week-day evenings as well as on the Sabbath, and in the surrounding towns and villages. By his early preaching many of the greatest profligates in all the country around were changed, and their blasphemies turned to praise. Many of the most abandoned were made sober, many Sabbath-breakers remembered the Sabbath-day to keep it holy. The whole of Birstal wore a new aspect. Such a change did God work by the artless testimony of one plain man; and from thence his word sounded forth to Leeds, Wakefield, Halifax, and all the West Riding of Yorkshire. For preaching, the magistrates interfered, and sent him into the army, where he maintained his integrity, and nobly confessed his Lord.” *

The workers multiplied; divisions of creed broke out, but did not quench their ardour or divert their aim from preaching repentance towards God, and faith in our Lord Jesus Christ.

In 1741, Mr. Deacon, a farmer, of Ratby in Leices tershire, working in his field, was told that a man had been preaching in the streets in a village hard by, and was going to preach again. This man was David Taylor, one of Lord Huntingdon's servants, who, being a person of some education and considerable ability and piety, was sent out by the Countess as a village missionary. Deacon laid down his scythe and went to hear Taylor, was struck with the vein of new thought opened up to him, read, 4 "Local Ministry," p. 128.

studied and prayed, found peace and joy in believing, became himself a preacher, gathered a flock at BartonFabis, which became the mother church of 113 societie in the Midland Counties, now forming the new connexion of General Baptists.

Many from the ranks of life both below and above that of the Leicestershire farmer, and in different parts of England, took a similar course. Some afterwards consorted with the Wesleys, some with Whitefield, others remained unincluded in any organization; but all cared little for party, and much for Christ and the souls of men.

Meanwhile the New World echoed back its welcome. The lofty soul of Jonathan Edwards kindled into enthusiasm under the force of long-pent feelings. With all the perspicuity of his capacious intellect, with all the mighty instinct of intense personal religion, he responded to the address from British Christians by a still more emphatic memorial. The title-page is as the sound of a trumpet addressed to the sleeping host :-"A HUMBLE ATTEMPT to promote an explicit Agreement and visible Union of God's People through the world, in extraordinary PRAYER for the REVIVAL of Religion, and the Advancement of Christ's Kingdom on Earth, pursuant to Scripture promises and prophecies concerning the last time."

CHAPTER XVI.

The Eighteenth Century. Second Part.

SPIRITUAL religion must always, in the nature of things. fail to be thoroughly understood by such as are strangers to its power in themselves. "The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned." * But, however this may be, men should at least give each other credit for sincerity. This, however, had ceased to be the case in the early part of the eighteenth century. The progress of degeneracy had been so rapid, that the profession of piety, which before this time had always commanded a kind of respect from the world, now came to be considered as consigning a man to contempt. It was not until after the lapse of nearly a century, marked by the labours of two generations of good men, that evangelical religion was restored to any recognized standing among the forces actuating society. Even at the present time, the irreverent tone in which sacred things are usually dealt with in our periodical literature, is altogether 1 Cor. ii. 14.