central feature of Methodism, but a combination of the geographical limita-tions of that movement during its earliest phase, the inertia of traditional Dissent and the absence of a political crisis had lessened its impact upon the consciousness of those who supported the establishment. In spite of sporadic mob hostility and the opposition of individual clergy and magistrates there was little sign of general concern about the spread of lay activity before the 1790s. Traditionally, the employment of lay preaching by English Dissenters for the purposes of evangelism had been extremely limited. Theological con-straints and the effects of geographical isolation had confined the energies of most pastors to the spiritual needs of their own congregations. But from the 1770s the influence of Calvinistic Methodism, especially as mediated through the Countess of Huntingdon’s college at Trevecca, produced a new concern for evangelism. The model of Trevecca spawned a series of seminaries for the training of men who would unite care for a specific congregation with a con-tinuing ministry to the unchurched in surrounding communities. As a new

doi:10.4324/9780203166505-66

Chapter

central feature of Methodism, but a combination of the geographical limita-tions of that movement during its earliest phase, the inertia of traditional Dissent and the absence of a political crisis had lessened its impact upon the consciousness of those who supported the establishment. In spite of sporadic mob hostility and the opposition of individual clergy and magistrates there was little sign of general concern about the spread of lay activity before the 1790s. Traditionally, the employment of lay preaching by English Dissenters for the purposes of evangelism had been extremely limited. Theological con-straints and the effects of geographical isolation had confined the energies of most pastors to the spiritual needs of their own congregations. But from the 1770s the influence of Calvinistic Methodism, especially as mediated through the Countess of Huntingdon’s college at Trevecca, produced a new concern for evangelism. The model of Trevecca spawned a series of seminaries for the training of men who would unite care for a specific congregation with a con-tinuing ministry to the unchurched in surrounding communities. As a new

Chapter

central feature of Methodism, but a combination of the geographical limita-tions of that movement during its earliest phase, the inertia of traditional Dissent and the absence of a political crisis had lessened its impact upon the consciousness of those who supported the establishment. In spite of sporadic mob hostility and the opposition of individual clergy and magistrates there was little sign of general concern about the spread of lay activity before the 1790s. Traditionally, the employment of lay preaching by English Dissenters for the purposes of evangelism had been extremely limited. Theological con-straints and the effects of geographical isolation had confined the energies of most pastors to the spiritual needs of their own congregations. But from the 1770s the influence of Calvinistic Methodism, especially as mediated through the Countess of Huntingdon’s college at Trevecca, produced a new concern for evangelism. The model of Trevecca spawned a series of seminaries for the training of men who would unite care for a specific congregation with a con-tinuing ministry to the unchurched in surrounding communities. As a new

ABSTRACT

The clerical reaction to the upsurge of lay preaching, though sharp and outspoken, was largely confined to polemics and attempts to influence politicians. It was also surprisingly short-lived. A flurry of episcopal charges sounded the alarm in several English dioceses. In 1798 John Douglas’s visitation at Salisbury prompted a bitter local pamphlet war; a three-sided debate between Anglican clergy, orthodox Dissenting ministers and a Unitarian clothier.14 Elsewhere a number of clerical tracts maintained the atmosphere of crisis whilst George Pretyman, bishop of Lincoln, attempted unsuccessfully to secure restrictive legislation. Other reactions were purely local, consisting of efforts to hamper individual preachers in the execution of their selfappointed tasks. In Scotland the more centralized character of the established church produced a more concerted reaction. As with Pretyman’s initiative, leading clergymen including William Porteous of Glasgow and George Hill of St Andrews sought to persuade politicians of the need to act. More significantly, however, the General Assembly took action in response to anxious overtures received from regional synods. Having debated the matter at length it passed a Declaratory Act in May 1799 closing its pulpits to unlicensed preachers. At the same time it issued a Pastoral Admonition to be read out in every parish church warning of the activities of unauthorized lay missionaries. Finally, it initiated a thorough enquiry into the qualifications of those involved throughout the country in the teaching of the young. The actions of the Assembly prompted an exchange of tracts and drew into the discussion representatives of most shades of Protestant opinion.