ONE: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.Landor came in a few weeks later. He had had an indecisive skirmish in New Mexico with certain bucks who had incurred the displeasure of the paternal government by killing and eating their horses, to the glory of their gods and ancestors, and thereafter working off their enthusiasm by a few excursions beyond the confines of the reservation, with intent to murder and destroy.
TWO:152The Convention proceeded to debate the question of Louis's trial. On the 6th of November Valaz, a Girondist, presented to it the report of the Committee of Twenty-Four. This report charged Louis Capet with high treason against the nation, and declared that his punishment ought to be more than simple deposition. The next day Mailh, another Girondist, presented the report of the Committee of Legislation, and accompanied it by a speech, in which he accused Louis of all the crimes which had been committed during the Revolution, and recommended the trial of Charles I. as the model for his trial. The queen, he said, ought to be tried by an ordinary tribunal, observing that the heads of queens were no more inviolable than other women's heads. This was as plainly intimating the wishes of the Girondists for the execution of the king and queen as any Jacobins could do. In fact, so completely did his remarks coincide with the views of the Jacobins, that he was applauded by Jacobins, Girondists, and Plain. It was voted that the report should be printed and circulated through the Departments; that a committee should be appointed to collect the necessary papers and other evidence; that these should be submitted to Louis, or his counsel; that the Convention should fix the day of trial, and should pronounce sentence by every member voting separately, and aloud. It was decreed that Louis should be brought to the bar of the Convention on the 26th of December. The king's demand to be allowed counsel having been conceded, he began to prepare his defence. In the afternoon of the 16th, four commissioners, who had been members of the Committee of Twenty-Four, appeared, and presented him with a copy of his impeachment, and also submitted to him a number of papers that were to be produced against him. At half-past nine in the morning of the 26th all Paris was again under arms, and Chambon, the mayor, appeared at the Temple, attended by Santerre with a strong force. Louis was conducted to the mayor's carriage, and was thus guarded to the Feuillants, the House of the Convention.
