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without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters."

"The rise of Methodism now took place in a band of brothers who studied at Oxford. Mr. John Wesley, in point of time, as well as of talent, may be considered the first, though it is evident that He who brings the blind by a way that they know not was simultaneously preparing the hearts of many for a most efficient co-operation in the blessed work about to be performed. Such were Whitefield, Charles Wesley, Ingham, and Hervey. The piety of these great men was deep and energetic; and it clothed them with so much boldness, that, although their pretensions were humble, and they were in a great degree the creatures of circumstances, as well as of Divine grace, yet they were distinguished from their fellow-labourers, even from the best of them, and appeared the representatives of the ancient prophets and apostles. Men felt that they were the servants of the Most High, and earnest in declaring unto them the way of salvation. Like the ministry of John the Baptist, theirs was a voice in the wilderness; it proclaimed the kingdom of heaven, and the people were very attentive to hear it."*

Whilst this hallowed work was in progress among the poor and middle classes in society, and fields and highways were consecrated by the presence of

"Life and Times:" Introduction, vol. i. page xiv.

the Lord-a spiritual Shekinah in temples not made with hands-it seemed pleasing to the God of all grace to open a way to the high places of the earth, to the rich and the noble. The instrument employed for this purpose was the Countess of Huntingdon. She threw open her drawing-room to the outcast and branded Methodists, where they preached the gospel with the Holy Ghost sent down from heaven; and peers, and "honourable women not a few," were enlightened with the light of life. So the word of God grew and multiplied. "By applying the discharging rod," as the author of the Introduction to her Ladyship's "Life and Times " well observes, "to the two extremes, a shock was given, so that circulation and sensibility were effected in the whole social body."

When ecclesiastical order was thought outraged, and the Countess, and the few evangelical clergy who concerted with her in these good works, were told to "speak no more of this way," they braved reproach, and went forth "without the camp." The King's presence makes the court, the cloud of glory made the temple the residence of Jehovah; and if He would be with them, they felt there would be presence, and power, and honour enough. Necessity came first, and for the church they substituted the conventicle. Usually the Liturgical service was employed; though in this, as in other things, the Countess was ready to become all things to all men that she might save some. Her aim was, to exalt Christ, and thereby save souls. "She followed

wherever, in her judgment, God appeared to direct; and, secluded from her former elegant associations, ultimately gave up herself to the supply of the spiritual wants of the people, establishing a college for the education of devoted young men, who might in due time go forth as witnesses for Christ, and co-operate with all who loved her Lord and Master in sincerity, in discharging the great commission, to preach the Gospel to every creature."

Unlike John Wesley, the Countess did but little to organize a distinct denomination, or to perpetuate in any well-defined manner the specific work she had commenced. However, she had a fellowship of Christians which soon came to be known as her CONNEXION, for the supply and enlargement of which she instituted her COLLEGE at Trevecca in Wales, which institution was subsequently removed to Cheshunt. At her decease she left the administration of her affairs to Trustees, who are required to carry out her benevolent plans. The several documents issued by those gentlemen who first undertook the office show their conviction of the oneness of her design, in the founding of the college and the support and spread of the denomination bearing her name. They declare that the college was "intended to supply ministers to her Connexion."* That Connexion has its embodiment in a Con

*See "CHRIST'S COLLEGE:" a Discourse addressed to the Students of her Ladyship's College. 1853. Partridge and Oakey, Paternoster Row.

ference of ministers and laymen, the trustees, and the managers or elders of the congregations over which such ministers are placed. This Conference holds its annual meetings in London at the close of June, when it revises its list of ministers, and considers the recommendations of the several districts into which the Connexion is divided, and which hold their meetings in the spring and autumn of the year. Ministers wishing to join the body must be first recommended by a district in which they have laboured, or to the ministers of which they are known.

As exhibiting the catholic character of the Connexion, we here introduce a declaration passed at the Conference of 1847: "The Connexion of the late Countess of Huntingdon, denominationally considered, in the true spirit of its original constitution, and from which it has never departed, accepts no exclusive form of church government. Upon the ground of sacred Scripture, and from the earliest ecclesiastical records, it contends, that many of the apostolical churches varied in their internal structure, that thence the different orders of Congregational, Presbyterian, and Episcopal churches do advocate their origin; and it argues that none of these varieties should form a barrier to the intercommunion of churches for all the intents and purposes of Christian fellowship and ecclesiastical combination. It therefore utters its solemn protestUniformity is not essential to unity-to unity, not merely of heart, but of visible co-operation. It would make nothing necessary for communion, save

that which Christ has made necessary for salvation; and thus leaving it to the wisdom and prudence of the particular church associations in its body to adopt whatever orders, offices, and officers they think fit, it declares its bond of union to be its articles of faith. As a Connexion, it assumes an organic form in a Conference, or assembly, composed of ministers, together with the lay representatives of their particular churches. And the prime objects of this assembly are, to preserve the purity and authenticity of its ministry; to encourage the deliberation upon, and adoption of, combined efforts for the local and foreign diffusion of the blessed Gospel; and to invite the sympathy and adhesion of all who love our Lord Jesus Christ in sincerity.''

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The Connexion has its MISSIONARY SOCIETY FOR THE SPREAD OF THE GOSPEL AT HOME AND ABROAD, and supports several SCRIPTURE READERS IN IRELAND. Sierra Leone, and the parts round about that colony, form the foreign field of labour: the history of the Connexion churches there being coeval with the times of the venerable Countess, whose zeal in promoting the cause of foreign missions, together with that of her excellent chaplain and first trustee, the Rev. Dr. Haweis, had no small share in introducing the missionary era. The Connexion has an EDUCATION SOCIETY for assisting ministers and their widows in the suitable instruction of their children, and a fund for assisting sick and superannuated ministers, and the widows of deceased ministers, where such assistance is needed. This latter is

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