“_1753, November 3rd._ I read over Andrew Frey’s reasons for
leaving the Brethren. Most of what he says, I knew before; yet,
I cannot speak of them in the manner in which he does; I pity
them too much to be bitter against them.”
It would not be pleasant to enter into further details. Enough has been
said to show that, Ingham had sufficient reasons to sever his connections
with the Moravians. He had found the money for the purchase of the land
about Grace Hall (Fulneck); and, in 1753, asked for the repayment; but
money was not forthcoming, and he agreed to receive a yearly rental of
£30 instead of it.[110]
The particulars of Ingham’s separation from the Moravian community have
not been published; but he now formed a circuit of his own of about five
hundred miles, and had several thousand followers. Members were received
by laying on of hands; they had elders; and the feast of charity; and the
Lord’s Supper once a month.
Ingham was the chief of the new sect in Yorkshire and the neighbouring
counties. One of his principal co-workers was Mr. J. Allen; who, in 1752,
and when only eighteen years of age, became a preacher in the Inghamite
connexion. Allen was the eldest son of Oswald Allen, Esq., of Gayle,
in the county of York. His father intended him for the ministry in the
Established Church, and placed him under the care of a clergyman, whose
inconsistency of conduct seems to have shocked his pupil, and to have
made him doubt the propriety of entering into holy orders. In 1748, he
was sent to Scorton School, near Richmond, in Yorkshire, conducted by
the Rev. Mr. Noble. In the year following, he had the opportunity of
hearing Ingham preach, and was converted. In 1751, he was admitted into
St. John’s College, Cambridge; and, a year afterwards, as already stated,
began himself to preach. For many years, he was one of the most useful
and popular preachers in Ingham’s connexion; and his conduct throughout
life was becoming a minister of Christ.[111]
Besides Allen, the three Battys, already mentioned, Lawrence, William,
and Christopher,—Ingham’s other coadjutors were Hunter and Brogden, both
of whom had been in the British army; also James Hartley, Richard Smith,
and James Crossley, all of whom had been awakened under the thundering
preaching of Grimshaw, the Incumbent of Haworth; and the first and second
of whom ultimately became pastors of Baptist congregations; and the
third, a minister of an Independent Church at Bradford. Mr. Molesworth,
likewise, of Thornhill, and Mr. Fleetwood Churchill, gentlemen descended
from families of rank, and moving in the upper ranks of life, were
faithful fellow-labourers. All these were earnest evangelists, and
most of them suffered serious persecution for the Word of God, and the
testimony which they held.[112]
Ingham’s separation from the Moravians altered his relationship to the
Methodists; and, at Wesley’s Conference, held in 1753, it was asked,
“Can we unite, if it be desired, with Mr. Ingham?—_Answer_: We may now
behave to him with all tenderness and love, and unite with him when he
returns to the Old Methodist doctrine.”[113] Two years after this, Wesley
held his yearly Conference at Leeds; and Ingham summoned several of his
preachers to meet him there for the purpose of attending the Conferential
sittings. Wesley admitted Ingham; but his coadjutors were excluded. Was
it Ingham’s wish to amalgamate his Societies and preachers with the
Methodists? This is a question, we cannot answer. One matter, however,
was discussed in which Ingham, as an ordained Clergyman of the Church of
England, must have felt interest. Wesley writes:—
“The point on which we desired all the preachers to speak their
minds at large was, ‘Whether we ought to separate from the
Church?’ Whatever was advanced, on one side or the other, was
seriously and calmly considered; and, on the third day, we were
all fully agreed in that general conclusion,—that, whether it
was lawful or not, it was not expedient.”[114]
Supposing that Ingham wished for an amalgamation, this was a decisive
answer to his proposal, for already Ingham had separated from the
Church, not only by the formation of societies and the employment of
lay preachers, but also, and especially, by the institution of separate
sacramental services.
Some time after the Conference at Leeds, Ingham went to Derbyshire
and Lincolnshire, and thence to Ashby, on a visit to Lady Huntingdon.
During his stay, he preached frequently, at her ladyship’s and in the
neighbourhood, to large congregations. On his return to Yorkshire, the
Countess accompanied him, and visited most of his northern societies.
Whilst she was in Yorkshire, a conference of his preachers was held at
Winewall, when, as at Wesley’s first Conference, in 1744, doctrine and
discipline were discussed.
In reference to _Doctrine_, it was agreed:—1. That Justification consists
in the forgiveness of sins, and an imputation of Christ’s righteousness;
and, that, the instrumental cause of this is faith in Christ. 2. That,
sanctification consists, not in holy actions, but, in the divine
life, new heart and spirit, which are given by Jesus Christ at our
justification; and love, joy, and peace, and all the graces or fruits of
the Spirit. 3. That, all good works spring from this, as fruit from a
tree.
With regard to _Church Government_, it was resolved, That, there should
be a _general overseer_, chosen and appointed by the Trustees and by the
consent of the Societies.
As was natural, Ingham was set apart to this office; and he proceeded to
elect one of the Batty brothers and Mr. Allen, as fellow-helpers; who,
after giving an account of their conversion and call to the ministry,
and, being examined respecting the doctrines they had preached, and
intended to preach in future, were then and there solemnly ordained, by
the laying on of Ingham’s hands, and prayer.
In this respect, Ingham was far ahead of his old friend Wesley; for it
was not till twenty-eight years after this, that Wesley assumed episcopal
functions, by ordaining two of his preachers for America.
From this period, Lady Huntingdon used to call Ingham a _Bishop_; and,
in doing so, her ladyship was not seriously wrong. There can be little
doubt, that, Ingham, like Wesley, held the opinion, that, “bishops and
presbyters are the same order, and consequently have the same right to
ordain”; and, assuming this to be correct, there can be no question,
that, he, being an acknowledged Presbyter of the Church of England, was
also a Bishop.
But to let that pass. Lady Huntingdon, though on the most friendly terms
with Ingham, was very far from being satisfied with several of the rules
of the Inghamite Societies; and, hence, whilst a visitor at Ingham’s
house at Aberford, she conferred with him respecting an amalgamation with
the Methodists. Whitefield proceeded to Newcastle-on-Tyne, where, it is
said, he met the two Wesleys, and was commissioned by Ingham to offer
them his house at Aberford, for the purpose of discussing the subject.
Charles Wesley readily assented; but his brother as decidedly objected;
and, from that time forth, no further steps were taken to effect a union
with the Methodists.
Charles Wesley became an ardent friend and advocate of Ingham. Hence the
following extracts from his journal:—
“_1756, October 1st._—I had an opportunity of vindicating my
old friend, Benjamin Ingham. It is hard a man should be hanged
for his looks,—for the _appearance_ of Moravianism. Their
spirit and practices he has as utterly renounced as we have:
their manner and phrase cannot as soon be shaken off.”