This surmise of the influence of that noble invasion upon the national well-being of Britain is justified by inference from the facts. It is very interesting to attempt to realise the religious life of eminent activity and usefulness sustained in different parts of the country before the Revival dawned, and which must have had an influence in fostering it when it arose. And, indeed, while we would desire to give all grateful honour to the extraordinary men (especially to such a man as John Wesley, who achieved so much through a life in which the length and the usefulness were equal to each other, since only when he died did he cease to animate by his personal influence the immense organisation he had formed), yet it seems really impossible to regard any one mind as the seed and source of the great movement. It was as if some cyclone of spiritual power swept all round the nation—or, as if a subtle, unseen train had been laid by many men, simultaneously, in many counties, and the spark was struck, and the whole was suddenly wrapped in a Divine flame. Dr. Abel Stevens, in his most interesting, indeed, charming history of Methodism, from his point of view, gives to his own beloved leader and Church the credit of the entire movement; so also does Mr. Tyerman, in his elaborate life of Wesley. But this is quite contrary to all dispassionate dealing with facts; there were many men and many means in quiet operation, some of these even before Wesley was born, of which his prehensile mind availed itself to draw them into his gigantic work; and there were many which had operated, and continued to operate, which would not fit themselves into his exact, and somewhat exacting, groove of Church life. We have said it was as if a cyclone of spiritual power were steadily sweeping round the minds of men and nations, for there were undoubted gusts of remarkable spiritual life in both hemispheres, at least fifty years before Methodism had distinctly asserted itself as a fact. Most remarkable was the “Great Awakening” in America, in Massachusetts—especially at Northampton (that is a remarkable story, which will always be associated with the name of Jonathan Edwards).[3] We have referred to the exodus of the persecuted from France; equally remarkable was another exodus of persecuted Protestants from Salzburg, in Austria. The madness of the Church of Rome again cast forth an immense host of the holiest and most industrious citizens. At the call of conscience they marched forth in a body, taking joyfully the spoiling of their goods rather than disavow their faith: such men with their families are a treasure to any nation amongst whom they may settle. Thomas Carlyle has paid a glowing historical eulogy to the memory of these men, and the exodus has furnished Goethe with the subject of one of his most charming poems. Footnote 3: See Appendix C.