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FORE: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.The Budget excited extraordinary interest throughout the country; but the proposed sugar duties were, in the eyes of the Free Traders, objectionable, as maintaining the differential rates in favour of the West Indian landlords. Though well received on the whole, it was impossible not to see in the Budget traces of the anomalous position of the Minister. One newspaper described his measures as combining the most glaring inconsistencies that ever disfigured the policy of any Minister, and arranged in parallel columns illustrations of its assertion. Sir Robert Peel was charged with proposing at the same time a tariff whose[516] express object was declared to be to cheapen the necessaries of life and corn, and provision laws whose sole object was to make the chief necessaries of life dear; with professing great concern to relieve trade and commerce, for the sake of which a property tax was proposed, combined with a still greater concern to uphold the rent of land, for the sake of which trade and commerce were loaded with a bread tax; with devising taxes for the mere purpose of revenue; with levying taxes for the mere purpose of protection; with repealing the duty on slave-grown cotton, while imposing prohibitory duties on slave-grown sugar; with encouraging Brazilian coffee and cotton, while refusing Brazilian sugar; and with admitting cheap slave-grown sugar to be refined in Britain, and sold to Continental nations, while forbidding the selfsame cheap sugar to our own working people. Still, there was progress. The Corn Law was untouched, but statesmen of all parties had spoken despairingly of its continuance.