ers, of parents towards
their children and children towards their parents, and the like, are all
fully dwelt upon.

For convenience' sake we have spoken of the _later_ Evangelicalism as
distinguished from the _earlier_ Methodism. But it would be inaccurate
to represent the one simply as the successor of the other. The two
movements were, to a certain extent, contemporaneous, and were for a
time so blended together that it is difficult to separate them. Besides
the clergy already noticed, there were several others scattered
throughout the country who clearly belonged to the Evangelicals rather
than to the Methodists. Such a one was Walker of Truro (1714-1761), who,
by his own personal work and by his influence over other clergy,
contributed largely to the spread of the Evangelical revival in the West
of England. Such a one was Adam of Winteringham, the author of a once
very popular devotional book, entitled 'Private Thoughts,' and his
friend and neighbour Archdeacon Bassett of Glentworth. Such a one was
Augustus Toplady, about whom enough has been said in connection with the
Calvinistic controversy. On the crucial test, which separated Methodism
proper from Evangelicalism proper, these and several others of less note
were decidedly on the, side of Evangelicalism. While agreeing thoroughly
with Methodist doctrines (we may waive the vexed question of Calvinism),
they thoroughly disapproved of the Methodist practice of itinerancy,
which they regarded as a mark of insubordination, a breach of Church
order, and an unwarrantable interference with the parochial system.[810]
We find Hervey, and Walker, and Adam all expostulating with Wesley on
his irregularities, and endeavouring to persuade him, though quite
ineffectually, to submit to Church discipline and listen to the commands
of Church rulers. Wesley, on his part, thought that such clergy were a
mere rope of sand. Berridge predicted that, after the death of the
individuals, their congregations would be absorbed in the Dissenting
sects. Neither seems to have contemplated the possibility of what
actually took place, viz. the formation of a strong party within the
Church, quite as much attached to parochial order and quite as obedient
to the Church rulers as the highest of High Churchmen. It has been
asserted, and apparently not without reason, that these early
Evangelicals found more sympathy among the pious Dissenters than they
did among the Methodists, though they were cons