Another popular and useful preacher, belonging to the same period, was Mr Smithies, who was curate of Cripplegate for thirty years, and preached the morning lecture at St Michael’s, Cornhill, where he was so well beloved that he sought no other preferment. The eccentric writer last quoted says, “His faithful and excellent preaching commanded the attention of men, and his constancy in it procured their love. He was a most humble and hearty Christian, and his practical books were in great esteem.”
A third distinguished man must here be mentioned—William Beveridge. At the university, Beveridge so much excelled in the learned languages, that, at the age of eighteen, he wrote a Syriac grammar, and a treatise on the excellency and use of the Oriental tongues. Three years after, in 1661, he became vicar of Ealing, in Middlesex, and subsequently he was appointed Rector of St Peter’s, Cornhill, Prebend of St Paul’s, &c. In 1691, the see of Bath and Wells was offered him, but he declined accepting it. In 1704, he became Bishop of St Asaph; and, in this elevated station, prosecuted with great zeal and diligence every practicable measure for advancing the interests of religion. He died in 1708, and left the greatest part of his estate to the societies for propagating the gospel, and for promoting Christian knowledge. Beveridge was a voluminous author; and, as a preacher, was so successful, especially at St Peter’s, Cornhill, that he was denominated “the great reviver and restorer of primitive piety.”
The earnest preaching of these three godly ministers was the means of converting a considerable number of young men who applied to them for religious counsel. Beveridge, Horneck, and Smithies advised them “to meet together once a week, and to apply themselves to good discourse and things wherein they might edify one another.” They acted upon this advice, and, at every meeting, made a collection for the poor. By means of the fund thus provided, numbers of poor families were relieved, and some were put into a way of trade; sundry prisoners were set at liberty by the payment of their debts, several orphans were maintained, and a few poor scholars received assistance at the university.[[122]]
These converted young men soon found the benefit of their weekly conferences with each other. Each person related his religious experience to the rest, and thus they became the means of building themselves up in the faith of Christ. The reader will at once perceive that John Wesley’s United Societies of Methodists, with their weekly class meetings, instituted sixty-two years afterwards, were almost, if not altogether, an exact revival of these weekly meetings, begun in 1677.
For the better management of their charitable fund, two stewards were elected in 1678. The meetings were continued until the accession of James II. in 1685. At this period, all private meetings began to be regarded with suspicion, and the result was, that some of the members of these pre-Methodist societies ceased to attend such weekly assemblies for Christian fellowship; others became lukewarm in religious matters; and some became extravagant and vain. A few, however, continued faithful, and resolved to exert themselves to the utmost in maintaining and increasing the purity and power of religion in themselves and others. At their own expense, they set up public prayers, every evening at eight o’clock, at St Clement Danes, where there was always a full congregation. They also instituted, in the same church, an evening monthly lecture, which was preached by the most eminent divines in London. All this excited attention. The Papists, then in power, regarded these young Christians with hatred and anxiety, and exercised their malignant cunning to ensnare them. Just at this juncture, and probably for political reasons, the name of “Society” was exchanged for that of “Club;” and instead of the weekly meetings being held, as heretofore, in the house of a friend, who might be endangered by such assemblies, they were held in quiet taverns, where the members could have a room appropriated to themselves, and where, under the pretext of a small expenditure in tavern refreshments, they could safely recite their religious experience, and confer on plans of religious usefulness.
On the accession of William and Mary to the throne, in 1689, religious secrecy was no longer needed, and the societies now began to extend the sphere of their operations. At first their chief object, in their weekly meetings, was to afford to each other mutual assistance in their Christian life; but, now, they enacted a rule that every member should endeavour to add to the society at least one other member. This led to an amazing increase of their numbers, and the result was that similar societies were multiplied in all parts of London.[[123]] This led some ill-affected persons to report to the bishop of the diocese that these societies were engendering religious pride, and would issue in a church schism. A vindication was sent to the bishop, stating that the only object the members had, was to quicken each other’s affections towards spiritual things, and to assist each other to live in all respects as Christians. The bishop was satisfied, and said, “God forbid that I should be against such excellent designs!”
The charge against the societies of intending to create a schism was most unfounded; for so far was it from their purpose to form a sect, that they carefully guarded against the possibility of this, by their strict attendance at the monthly sacrament, by the use of many of the church prayers in their private meetings, by their setting up public prayers in many of the city churches, and by their humble deference to their respective ministers, without whose approbation no rule, prayer, or practice was allowed among them.
It is also noteworthy that great care was exercised in admitting persons to membership among them. It was required that those who were desirous of joining the society should furnish a testimony of their sense of spiritual things, and of their sincere intention to live a religious life; and this testimony was often presented in writing.
At length, these associated societies of converted people took another step, and resolved to exert themselves to check the public and scandalous sins which were so rampant in the capital. At first, they scarcely knew how to act; but, just at the time when the resolution was adopted, four or five gentlemen of the Church of England, well acquainted with the law, formed a similar resolution, and determined to do all they could, by legal authority, to chastise and suppress the impudent vices and impieties so prevalent among their fellow-citizens. The first step taken was to make an abstract of all the penal laws against vice and profanity, and to draw up prudential rules for the legal conviction of offenders. The next was to obtain, through Tillotson, in 1691, a letter from Queen Mary, requiring magistrates to act in such matters, and to enforce the laws. The Lord Mayor, the aldermen, and other magistrates of London consented; and now copies of the abstract of penal laws, of the prudential rules that had been drawn up, of the queen’s letter, and of the magistrates’ answer, were sent all over the kingdom; and blank warrants were deposited in divers places of the capital for the convenience of informers.
The Athenian Oracle, (vol. iii., p. 30,) tells us that the good and great men of the age prosecuted the affair with unheard-of vigour; and many persons of quality met together to concert measures to help forward this crusade against the profanities of the city. A petty sessions was held once a-week in Bloomsbury Court-house and Hick’s Hall for the conviction of offenders; and another was about to be set up in Westminster.[[124]] Fit persons were appointed to districts all over the city and suburbs, to take informations and fill up warrants. The queen commanded military officers to put down wickedness and disorders among soldiers. To lessen and prevent debauchery, the time for holding Bartholomew Fair was to be diminished, &c.