VII.

THE COLLEGE AT TREVECCA AND CHESHUNT.

So rapidly did places of worship multiply under the Countess's fostering care, that very shortly after the opening of the Vineyards at Bath, the question of supplying preachers for their pulpits became so pressing that finally the scheme of founding a college for the training of suitable preachers took definite shape. Lady Huntingdon had already contributed liberally to Western College, Plymouth, Brecon College, and Dr. Doddridge's Academy at Northampton. She held much consultation with her most trusted advisers, Whitefield, Wesley, Venn, Romaine, and others. All were favourable except Berridge, who, although "the most dubious man in the world about his own judgment," yet wrote, "Will not Jesus choose, and teach, and send forth His ministering servants now, as He did the disciples aforetime; and glean them up when, and where, and how He pleaseth? The world says no, because they are strangers to a Divine commission and a Divine teaching. And what if these a.s.ses blunder about the Master's meaning for a time, and mistake it often, as they did formerly? No great harm will ensue, provided they are kept from paper and ink, or from a white wall and charcoal."

In 1768 Lady Huntingdon fixed upon an old mansion at Trevecca in Brecknockshire, as the home of the new experiment. Her relations with Welsh evangelistic work had long been close and helpful, and by means of Howel Harris, Trevecca had become familiar to her. Fletcher of Madeley was appointed President, although he was not to reside there permanently; and Joseph Easterbrook resident tutor. Students soon began to appear, the first on the roll being in all probability James Glazebrook, a collier in Fletcher's parish. To Fletcher the Countess had sent the circular describing what she wished the college to be, and asking him, in common with all her ministerial friends, whether he could recommend any suitable persons as students. He replied: "After having perused the articles and looked round about me, I designed to answer your Ladyship that out of this Galilee ariseth no prophet. With this resolution I went to bed, but in my sleep was much taken up with the thought and remembrance of one of my young colliers who told me some months ago that for four years he had been inwardly persuaded that he should be called to speak for G.o.d. I looked upon the unusual impression of my dream as a call to speak to the young man, and at waking designed to do so at the first opportunity. To my great surprise he came to Madeley that very morning, and I found upon inquiry that he had been as much drawn to come as I to speak to him."

The man who in this remarkable way secured the recommendation and interest of Fletcher was the first of what is now the long roll of good and useful men whom the college has sent forth into the evangelical ministry at home and into the great mission field of the world.

Trevecca House was formally opened and dedicated as a theological college on August 24, 1768, the anniversary of the birthday of the foundress. Whitefield preached the sermon, choosing as his text Exodus xx. 24, "In all places where I record My name, I will come unto thee and bless thee." The next Sunday he addressed a congregation of some thousands gathered in the courtyard of the college, from the words, "Other foundation can no man lay than that is laid, which is Jesus Christ."

From its foundation the college has combined both the literary and theological training. While estimating literary and theological learning at a very high value, the aim has always been first and foremost to train earnest spiritual evangelistic preachers. The college has been almost as much a home as a seminary. The students have always resided within its walls, enjoying intimate relationship with each other, and friendly intercourse with the princ.i.p.al. Lady Huntingdon made the college in a very real sense her home, and the inst.i.tution has never lost the impress of her own fervent piety and the saintly benediction bestowed upon it by Fletcher.

From the very beginning the students combined regular preaching, either in the village near Trevecca, or in the pulpits of the Countess's chapels, with the prescribed courses of study. The college prospered at once, and even Berridge bestowed his characteristic blessing upon it. "I am glad to hear of the plentiful effusion from above on Talgarth. Jesus has now baptized your college, and thereby shown His approbation of the work. You may therefore rejoice, but rejoice with trembling. Faithful labourers may be expected from thence; but if it is Christ's college, a Judas will certainly be found among them."

Mr. Easterbrook's stay at Trevecca was brief. He left early in 1769, and was succeeded, on John Wesley's recommendation, by Joseph Benson, afterwards so eminent in the Methodist movement, and the biographer of Fletcher. But prior to his coming into residence the first anniversary was held, and the occasion was utilised for the holding of a series of very remarkable services. From August 20-23 crowds of people flocked to hear sermons twice daily in the courtyard by Shirley, Fletcher, Rowlands, Peter Williams, Howel Harris, and others. On August 24, 1769, John Wesley administered the sacrament to his fellow-ministers, the students, the Countess and her household. At ten o'clock "Mr. Fletcher preached an exceedingly lively sermon in the court; when he had finished William Williams preached in Welsh till about two o'clock. At two they all dined with Lady Huntingdon; and baskets of bread and meat were distributed among the people in the court, many of whom had come from a great distance. Public service commenced again at three o'clock, when Mr. Wesley preached in the court, then Mr. Fletcher; about five the congregation was dismissed." "Truly," wrote Lady Huntingdon, "our G.o.d was in the midst of us, and many felt Him eminently nigh. The gracious influence of the Spirit seemed to rest on every soul."

Although Fletcher did not reside at Trevecca, he frequently visited it during the first three years of its history. "Being convinced that to be filled with the Holy Ghost was a better qualification for the ministry of the Gospel than any cla.s.sical learning (although that too be useful in its place), after speaking awhile in the schoolroom, he used frequently to say, 'As many of you as are athirst for this fulness of the Spirit, follow me into my room.' On this many of them have instantly followed him, and there continued for two or three hours, wrestling like Jacob for the blessing."

Lady Huntingdon spent much of her time at Trevecca, and for some years bore the entire cost of the college, expending upon it from 500 to 600 a year. The lease of the property at Trevecca expired within a few months of the Countess's death in 1791, and it having become imperative to find a new location, the college was in 1792 removed to Cheshunt in Hertfordshire, about twelve miles from London, where it has ever since continued to flourish.

During the century and a quarter of its existence Cheshunt College has rendered good service to the Church of Christ. Among the students educated at Trevecca were such men as John Clayton of the Weigh House Chapel, Roby of Manchester, and Matthew Wilks of the Tabernacle. The longer roll of those who entered after 1792 contains such names as Joseph Sortain of Brighton, and James Sherman of Surrey Chapel, in the ministry of the home churches; and is peculiarly rich in men who have done and are still doing n.o.ble service in the great mission field of the world. The flame of missionary enthusiasm has ever burnt brightly at Cheshunt. Among the many who have gone to their well-earned rest are men like Dr. Turner of Samoa, and James Gilmour of Mongolia. In the succession of able and devoted workers for the Church at home and for the heathen abroad, sent forth year by year, the good work begun at Trevecca is still living and growing.

VIII.

THE CALVINISTIC CONTROVERSY.

The leaders of the great revival of the eighteenth century were divided into two great groups, the one headed by John Wesley, the other by George Whitefield. The Calvinism of the latter at times seemed dangerously rigid to the former; while Whitefield sometimes spoke and acted as though he feared that in preaching free grace Wesley lost sight altogether of the Divine sovereignty. So sharply marked was the divergence of view that for a time it interfered with their co-operation. Mainly by Lady Huntingdon's influence, as we have seen, in 1750 unity was restored. For twenty years the two wings of the evangelical army laboured harmoniously; but in 1770 the doctrinal strife was renewed in a way and with a vehemence that separated the two sections; although in most cases it did not affect the mutual love and personal esteem in which the contending parties held each other.

At the annual conference of his ministers, held in August, 1770 (the year of Whitefield's death), John Wesley drew up his fateful minute on Calvinism. Intended solely for the guidance of his own preachers, Wesley apparently had not contemplated the use to which these statements might be put in controversy; if so, they would in all probability have been more carefully guarded. He also expected them to be considered _as a whole_, and could hardly have foreseen the use soon to be made of fragments torn from their context. However this may be, soon after their publication the sky was overcast, and Wesley found himself in the centre of an embittered theological controversy, in which, after he had in vain striven to maintain peace by explanation and concession, he vigorously maintained what he held to be the truth. He did this the more because the Calvinism of the eighteenth century found itself face to face with a dangerous Antinomianism. This was rife among the Moravians; some of Wesley's own preachers adopted it; John Nelson fought it to the death in Yorkshire; and it was in the face of this state of affairs that the minute was penned.

Lady Huntingdon from the first took great umbrage at the teaching of the minute. She apprehended "that the fundamental truths of the Gospel were struck at and considering Mr. Wesley's consequence in the religious world, as standing at the head of such numerous societies, thought it inc.u.mbent on them to show their abhorrence of such doctrines." She further declared "that whoever did not wholly disavow them should quit her college."

Wesley, on the other hand, thought the time had come when it was his duty to act the part of a faithful pastor towards the good Countess.

"For several years I had been deeply convinced that I had not done my duty with regard to that valuable woman; that I had not told her what I was convinced no one else would dare to do, and what I knew she would hear from no other person, but _possibly_ might hear from _me_. But being unwilling to give her pain I put it off from time to time. At length I dare not delay any longer lest death should call one of us hence; so I at once delivered my own soul by telling her all that was in my heart."

Lady Huntingdon on her part acted promptly and vigorously. Mr. Benson having defended the minute, was dismissed from Trevecca. Fletcher, by whom Benson's appointment had been arranged, visited the college in March, 1771, preached under great difficulties, and proffered his resignation, which Lady Huntingdon accepted at once.

All hope of a peaceful settlement was now at an end. Lady Huntingdon drew up a circular inviting the clergy of all denominations to a.s.semble at the Wesleyan Conference at Bristol in August, 1771, and protest against the obnoxious minute. It is needful to quote some extracts from this circular in order that the position of the Countess may be fully perceived. "The minutes given by John Wesley we think ourselves obliged to disavow, believing such principles repugnant to Scripture and the whole plan of salvation under the new covenant. In union with all Protestant and Reformed Churches we hold _faith_ alone in the Lord Jesus Christ for the sinner's justification, sanctification, righteousness, and complete redemption. And that He, the only wise G.o.d, our Saviour, is the First and Last, the Author and Finisher, the Beginning and the End of man's salvation: wholly by the sacrifice of Himself to complete and perfect all those who believe. And that under this covenant of free grace for man He does grant repentance, remission of sins, and meetness for glory, for the full and true salvation to eternal life; and that all called good works are alike the act of His free grace.... We mean to enter into no controversy on the subject; but, separated from all party bigotry, and all personal prejudice to Mr. Wesley, the Conference, or his friends, do hereby most solemnly protest against the doctrine contained in these minutes."

The leader and champion on the part of Lady Huntingdon was the Honourable and Rev. Walter Shirley, grandson of the first Earl Ferrars, and her own first cousin. He was an able, fervent, eloquent man, who both in Ireland and England had given full proof of his ministry, and at first was left almost alone in the conflict. Wesley wrote to Lady Huntingdon on June 19, 1771, ending with these words, "You have one of the first places in my esteem and affection; and you once had some regard for me. But it cannot continue if it depends on my seeing with your eyes, or my being in no mistake. What if I were in as many errors as Mr. Law himself? If you were, I should love you still, provided your heart was still right with G.o.d. My dear friend, you seem not well yet to have learned the meaning of these words, which I desire to have ever written upon my heart, 'Whoever doeth the will of My Father which is in heaven, the same is My brother, and sister, and mother.'"

As the time for the conference drew on, it became apparent that the protestors had no standing place there. Only those who were actual members of the conference could attend. Hence, instead of the large number looked for, Shirley and seven others only appeared. The circular, which perhaps was needlessly strong in its statements, had been withdrawn the day before the conference met. Wesley allowed Shirley to appear at the third session of the conference, and after careful consideration a declaration was drawn up stating that as the minutes of 1770 "have been understood to favour justification by works," "we abhor the doctrine of justification by works;" "that we have no trust or confidence but in the alone merits of our Lord and Saviour Jesus Christ, for justification or salvation, either in life, death, or the day of judgment. And though no one is a real Christian believer (and consequently cannot be saved) who doth not good works when there is time and opportunity, yet our works have no part in meriting or purchasing our justification, from first to last, either in whole or part." Wesley and fifty-three of his ministers signed this, John Nelson and Thomas Olivers alone refusing.

Shirley, on the other hand, was constrained to sign a public avowal that "he was convinced that he had mistaken the meaning of the doctrinal points" of the minute. Fletcher meanwhile had written his five letters to Shirley, and the MS. was in Wesley's hands during the conference.

Unfortunately he ordered it to be printed, and then left for Ireland.

Fletcher, after learning the issue of the conference, would have liked to stay their publication, but in Wesley's absence this could not be done. Thus appeared the first portion of Fletcher's famous _Checks to Antinomianism_. Into the subsequent controversy, extending over several years, many writers were drawn, the chief being on Wesley's side, Fletcher and Olivers; and on Lady Huntingdon's, Shirley, Toplady, Berridge, Sir Richard and Rowland Hill. Many bitter words were written, and much said and done that would have been far better left unsaid and undone. But through it all even Toplady, Wesley's bitterest opponent, could say of Olivers, "I am glad I saw him, for he appears to be a person of stronger sense and better behaviour than I had imagined;" and Berridge welcomed Fletcher to Everton after a twenty years' absence, with tears in his eyes, crying, "My dear brother, how could we write against each other when we both aim at the same thing, the glory of G.o.d and the good of souls!"

IX.

SPA FIELDS CHAPEL.

In addition to the constant services held in her different London houses by her chaplains and others, Lady Huntingdon opened and supported several chapels in the capital. The first was leased in 1770 in Ewer Street. The next was in Princess Street, Westminster, and was opened in 1774. Then came Mulberry Gardens Chapel at Wapping, where George Burder sometimes and John Clayton very often preached. Towards the close of 1776 negotiations for the purchase of what was known as the Pantheon, a large building in Spa Fields, one of "the places where Satan had his seat," were commenced. Owing to the advice of Shirley and Toplady, the completion of the purchase was delayed; but at length the Countess wrote: "My heart seems strongly set upon having this temple of folly dedicated to Jehovah-Jesus, the great Head of His Church and people. I feel so deeply for the perishing thousands in that part of London that I am almost tempted to run every risk; and though at this moment I have not a penny to command, yet I am so firmly persuaded of the goodness of the Master whose I am and whom I desire to serve, that I shall not want gold or silver for the work." Nor did she. A company of gentlemen secured it, fitted it up as a chapel, and on July 5, 1777, John Ryland of Northampton preached the opening sermon.

Unforeseen and far-reaching consequences followed hard upon the opening of this place of worship. The Rev. W. Sellon, inc.u.mbent of St. James, Clerkenwell, the parish in which the new chapel stood, was a pluralist, holding no less than four ecclesiastical appointments, yielding him in all 1500 a year. Dest.i.tute himself of any knowledge of or sympathy for Gospel preaching, he resented this attempt to feed "the hungry sheep" of his parish. He invoked the law against Mr. Jones and Mr. Taylor, both clergymen of the Established Church, who were conducting the services at Spa Fields with conspicuous success. Sellon claimed the right of preaching in Spa Fields whenever he wished, and a.s.serted his right to all the moneys derived from sittings and other sources. He obtained a verdict in the Consistorial Court inhibiting Jones and Taylor and closing the church. To meet this state of affairs, Lady Huntingdon acquired the building in her own right, changed the earlier name of Northampton Chapel into Spa Fields Chapel, and appointed Dr. Haweis, one of her chaplains, to preach. Sellon again applied to the Ecclesiastical Courts, and obtained an inhibition prohibiting any clergyman of the Established Church, whether Lady Huntingdon's chaplain or not, from preaching in Spa Fields.

Lady Huntingdon rose to the occasion. She was not the woman to allow an altogether unworthy opposition to defeat what she felt to be G.o.d's work.

Since the law upheld Sellon, she in her turn invoked it. Under the Toleration Act she claimed and exercised her rights. "I am reduced," she wrote, "to turn the finest congregation, not only in England, but in any part of the world into a Dissenting meeting." Mr. Wills and Mr. Taylor, two clergymen who were prominent at this time among the Countess's helpers, both determined to secede from the Established Church; and thus once and for ever she disposed of Mr. Sellon's claims and prerogatives.

Mr. Wills became the regular minister of the church. It was in this building that the first annual sermon of the London Missionary Society was preached by Dr. Haweis, and for over a hundred years Spa Fields Chapel was a centre of light and help and healing for that part of London.

This legal conflict had placed those numerous and able clergymen who had been in the habit of preaching in Lady Huntingdon's chapels in a very awkward position. They had to choose between two masters. Not unnaturally they remained in the Established Church. Hence from 1779 Romaine, Venn, Jones, and many others, though still in full sympathy with the Countess's work, ceased to preach in her chapels.

The students educated at Trevecca now rendered services of great value.

In addition to their itinerating labours, they gradually filled the pulpits thus left vacant in the chapels. Hitherto the great majority of them had sought ordination in the Church of England, such having always been Lady Huntingdon's desire for them. This being no longer possible, the first public ordination of Trevecca students took place at Spa Fields March 9, 1783, when Mr. Wills and Mr. Taylor ordained six young men to the work of the ministry. It was on this occasion that the well-known Fifteen Articles, subscription to which became essential for entrance into the college, or into any of the pulpits under Lady Huntingdon's control, were first publicly read.

"Lady Huntingdon never intended her chapels or societies to be organised into a denomination--she never thought of providing for them an ecclesiastical const.i.tution as such. As she intended and sustained them they were simply evangelising agencies. The spiritual necessities of her day induced her to become a builder of chapels for Evangelical preaching and worship. These she sustained and ruled as her own private property, devoted by her to the service of Christ, but disposable by her own uncontrolled will. No elements of ecclesiastical const.i.tution or permanence are to be found in such an agency. Nor are there in the trusts declared after her death. The trustees of her chapels are invested with absolute powers of government, like her own." [1]

[Footnote 1: Address by Dr. Allon in the _Centenary Celebration of Cheshunt College_, p. 33.]

By her will dated January 11,1790, Lady Huntingdon bequeathed "all her chapels, houses, furniture therein, and all the residue of her estates and effects to Thomas Haweis and Janetta Payne, his wife, Lady Ann Erskine, and John Lloyd." These persons were thus const.i.tuted trustees of all her property, to administer it all to the best of their ability, in harmony with what they knew to be her wishes. Many of the buildings a.s.sociated with her name and ministers were local trusts, so that the power of the Connexion trustees never extended over more than a portion of the churches which her evangelistic zeal had founded or strengthened.

It was almost inevitable that such an arrangement should be fatal to development, and so it has proved.

The latest sketch of Lady Huntingdon's life thus sets forth the present position of the Connexion: "The Fifteen Articles are the bond and doctrinal basis of administration in the Connexion; and in the words of the Countess, written when she left the Church of England, 'Our ministers must come recommended by that neutrality between Church and Dissent--secession.' Beyond this the Connexion has no act of uniformity.

The worship, according to the varying needs of different localities, may be liturgical or non liturgical. Congregations are allowed much liberty in the form of their self-government." [1]

[Footnote 1: _The Countess of Huntingdon and her Connexion_, edited by Rev. J.B. Figgis, M.A., p. 48.]

[Ill.u.s.tration: L: Huntingdon]

When Lady Huntingdon died there were only seven chapels in the legal possession of her representatives; but there were in all about one hundred in close union with and considered as together forming her Connexion. In the century succeeding her decease, while the number vested in the trustees of the Connexion increased from seven to thirty-three, the total number diminished to less than one half. Not a few of those included in the latter half became Congregational Churches, and remain in that fellowship up to this time. Some have been swept away by modern improvements, and never rebuilt elsewhere. The steady pressure of life and thought during the last half century has told rather against the development of churches which stand apart from the life and a.s.sociations on the one hand of the Established Church, and on the other of Nonconformity. But the mere enumeration of the chief chapels yet remaining, either in the central or in special local trusts, is interesting as an ill.u.s.tration of how the evangelising influence of Lady Huntingdon and her preachers extended to all corners of the kingdom.

They are found at Bath, Bristol, Brighton, Canterbury, Cheltenham, Ely, Exeter, Hereford, Kidderminster, Malvern, Margate, Norwich, St. Ives, Cornwall, Rochdale, Swansea, Spa Fields, Tunbridge Wells, Worcester, and Yarmouth.

X.

CLOSING YEARS.

Until the close of her long life of eighty-four years, Lady Huntingdon retained much of that vigour of intellect which had marked the whole of her career. In spiritual life also she continued to develop year by year. In a letter written to an old ministerial friend on April 26, 1790, she says, "Here (in my heart) every wild and warm imagination, intoxicated by pride and self-love, must end; and submit, not only to learn of the poorest and most afflicted Man in our nature, but also to find in Him, and in Him alone, a suitable relief for all our misery; and, through the same medium, a free access to all divine and heavenly wisdom, whenever a sense of our own evil renders us sufficiently conscious of our wants. Thus faith, that faith which is the substance or subsistence of things hoped for, the evidence of things not seen, must carry the day; and by it walking in the light, as G.o.d is in the light, the blood of Jesus Christ cleanses us from all sin; while His heavenly and Divine Spirit, daily carrying us forward, leads us experimentally into those various states which He Himself has declared to be truly blessed."

The decay of her bodily powers was hastened by the breaking of a blood-vessel in November, 1790. During the ensuing illness at her house next door to Spa Fields Chapel she said to Lady Ann Erskine, who was continually with her, "I am well, all is well--well for ever; I see wherever I turn my eyes, whether I live or die, nothing but victory."

From this attack she partially recovered, and for months she lingered in a weakened state, eager up to the last for the extension of her Master's kingdom. About a week before her death she was confined to her bed, and during this time she was greatly interested in a scheme for sending missionaries to the South Seas. Lady Ann Erskine and the other watchers, who were unremitting in their attentions, heard her praying day and night, and saying at one time, "I am reconciled in the arms of love and mercy;" and at another, "I long to be at home; oh, I long to be at home!" Only an hour before her death she asked, "Is Charles' letter come?" referring to a request that had been sent to the Rev. Thomas Charles of Bala, asking him to come and preach at Spa Fields. Almost the last words that fell from her lips were a testimony to the strength and clearness of her faith: "My work is done--I have nothing to do but to go to my Father." Soon after saying these words, on June 17, 1791, she "fell asleep in Jesus." She was buried in the family vault at Ashby de la Zouch.