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History Of Methodist Reform, Volume I - Media Sabda Org

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constantly devising new plans for its extension and prompting liberality by his own generous<br />

contributions. He also formed a plan for Home missions which was adopted by the Conference in<br />

1806. It is claimed by Smith as the beginning of modern Home missions and the claim is well<br />

established. It has been a useful auxiliary in all the Methodisms ever since. As a kindred work, the<br />

British and Foreign Bible Society was organized, and immediately English <strong>Methodist</strong>s espoused it<br />

and were conspicuous in its furtherance, such laymen as Lundius and Butterworth prompting it, and<br />

Adam Clarke lent his invaluable services as a translator of the Scriptures into Oriental languages.<br />

In 1810 it became apparent that the Committee of Privileges would have responsible work on its<br />

hands from the increased disposition manifested of political interference with the Dissenters of every<br />

name. It was enlarged, the laymen being conceded a majority representation. The National Church<br />

was growing intensely jealous of the growth and power of the nonconformists, it was even intimated<br />

by the traducers that the <strong>Methodist</strong>s were aiming at a revolution of the supreme government of the<br />

country. A bill was introduced into Parliament which, if it had passed, would have struck down the<br />

dearest rights of all the dissenting organizations. Even Wilberforce favored it, so intense was the<br />

prejudice of Churchmen against Dissenters. It aroused the <strong>Methodist</strong>s, New Connection and<br />

Wesleyan Conference alike, who joined forces with the other Dissenters. Thomas Thompson, who<br />

was a member of the House of Commons, did yeoman service, and the obnoxious bill was finally<br />

defeated. Then an attempt was made to severely interpret the Act of Toleration, but it resulted in<br />

sweeping away the "Five Mile Act" and the "Conventicle Act" together, thus securing liberty of<br />

worship for all alike. During this decade the Connection increased ninety thousand, an average gain<br />

of nine thousand a year. The obituary column was enriched with the names of not a few of the<br />

veterans, John Crook, John Pawson, Thomas Rutherford, John Baxter, and in the closing year, as a<br />

cap-sheaf to this stack of the sainted, the name of Thomas Coke.<br />

The revivals of the period were numerous and extraordinary, specially among the Home<br />

missionaries, who labored hard and suffered much toiling among the coal miners and lowly<br />

peasantry. The names of Entwistle, Farrar, Patrington, Welwick, Burton, Pidsea, Ottringham, and<br />

Roos, Joseph Marsh, John Hughes, Owen Davies, and William Bramwell, the last a burning torch,<br />

an evangelistic flame. In Cornwall, William Carvosso merits distinct mention as a type of the fervent<br />

and successful class leader. His biography has been published, covering sixty years of humble piety<br />

and exceptional usefulness. Mary Fletcher and Lady Mary Fitzgerald closed careers of memorable<br />

piety and activity. Among the useful laymen who were evolved out of this revival period were<br />

William Clowes and Hugh and James Bourne of Staffordshire. Their names are coupled with an<br />

epoch in the history of the Wesleyan Conference. The movement calls for the introduction of<br />

Lorenzo Dow, who became an American itinerant under Asbury in the latter years of the last century<br />

and traversed a large circuit in Vermont and other arduous fields. He was cast in an eccentric mold,<br />

an original genius, of some mentality and unquestioned piety. He followed his impressions at<br />

whatever cost of time and labor and suffering. One of these impressions led him at the close of the<br />

century to abandon his home field and make his way to Ireland by the way of Canada, embarking in<br />

a leaking canoe with a brush sail down the Missisquei river, that he might preach to the Irish papists.<br />

He thus became an independent itinerant, whose fame covers the <strong>Methodist</strong> world which he<br />

compassed in his travels. His published writings, mostly against Calvinism, form a large volume,<br />

and thousands claimed him as the instrument of their conversion. He found a congenial companion,<br />

his other self in everything, in Peggy, his wife, for a number of years. He closed his remarkable

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