The Elect Lady

In the world of today we have become familiar with evangelistic enterprises which bear the name of their founder. A case in point is the Billy Graham Evangelistic Association. There is precedent for this in the eighteenth century. Evangelical leaders tended to draw together those closely associated with them. Men such as John Wesley and Rowland Hill had linked with them a "Connexion" made up of men and women who had declared their willingness to support them in their work wholeheartedly and to take their directions from them. The word "Connexion" always implied definite association for specific work. Thus the Countess of Huntingdon built up over the years a Connexion comprising such men as occupied her pulpits and others who rallied round these men.

There can hardly have been since apostolic days a Connexion comparable with that associated with the Countess. It included such eminent divines as George Whitefield, the saintly Fletcher, Vicar of Madeley, and first President of the Countess’s College, Augustus Toplady, Fletcher’s antagonist in doctrinal controversy and author of the hymn "Rock of Ages". Amongst others in the group were Henry Venn, at first curate of Clapham and later Vicar of Huddersfield, the saintly John Berridge, Grimshaw, James Hervey, William Romaine, Thomas Haweis, the Hon. Walter Shirley, Lady Huntingdon’s cousin, the Countess of Chesterfield, Lady Anne Erskine ... truly a remarkable collection of consecrated men and women all of whom exercised a powerful influence in their day. It might be appropriate to record here an anecdote relating to two of the men mentioned. Shortly before his induction as Vicar of Madeley, Fletcher decided to call upon John Berridge at Everton, a man he had always wanted to meet. Fletcher introduced himself as a new convert who wished to obtain the benefit of Berridge’s experience and advice. Berridge detected a foreign accent and asked Fletcher from what country he had come. When he learned he hailed from Berne, in Switzerland, Berridge said: "Then, probably, you can give me some account of a young countryman of yours, one John Fletcher, who has lately preached a few times for the Wesleys, and of whose talents, learning and piety they both speak in terms of high eulogy. Do you know him?" "Yes, sir, I know him intimately," came the reply "and did those gentlemen know him so well, they would not speak of him in such terms, for which he is more obliged to their partial friendship than to his own merits." "You surprise me," replied Mr. Berridge, "in speaking so coldly of a countryman in whose praise they are so warm." "I have the best reason," he replied "for speaking of him as I do—I am John Fletcher!" "If you be John Fletcher," exclaimed Berridge, you must do me the favour of taking my pulpit tomorrow." Thus began a warm friendship between these two men, both of whom were closely involved with the Countess and her Connexion.

Before her death Lady Huntingdon was concerned to make provision for the continuance of her work. In her lifetime she personally superintended the work, retaining in her own hands the sole power of appointing and removing ministers and of selecting managers to supervise the secular affairs of her Chapels. At the invitation of the Countess, in 1790 a number of ministers and laymen formed themselves into an Association to devise some means of maintaining the oversight of her Connexion. The rather cumbersome title of their endeavours was "Plan of an Association for Uniting and Perpetuating the Connexion of the Right Honourable the Countess—Dowager of Huntingdon". In brief the scheme made provision for dividing the Connexion into 23 districts, each with its own Committee which would in turn send representatives to a yearly Conference. The scheme met with opposition from several quarters and in particular from Thomas Haweis and Lady Anne Erskine. The Countess reluctantly abandoned the scheme as many would feel, to the detriment of the future of her Connexion. A. H. New comments: "Had the Connexion been regularly organised and legally established during her life-time, and had the Trustees and ministers been compelled to adhere to a constituted order, the Countess of Huntingdon’s Connexion would at this time have occupied one of the most conspicuous positions among the religious denominations in England."

By her will, dated January 11th 1790, the Countess bequeathed "all her chapels, houses and furniture therein, and all the residue of her estates and effects, to Thomas Haweis and Janetta Payne, his wife; Lady Anne Erskine, and John Lloyd;" and directed that on the death of any one of them, the survivors should appoint one other person to fill the vacancy, so that there should always be four Trustees. In point of fact on Lady Huntingdon’s death in 1791, the superintendency of her chapels devolved upon Lady Anne Erskine, together with the financial administration whilst Thomas Haweis undertook the pulpit supply.

Lady Anne was very similar in many ways to the Countess and was better acquainted with her wishes than anyone else. Up to the time of her death in 1804 she presided over the Connexion with great wisdom, displaying both energy and prudence, tenderness of spirit and firmness of purpose. It has been said of her that she possessed the talents of the Erskine family together with the catholicity of Lady Huntingdon.

It is estimated that through the tireless efforts of the Countess of Huntingdon no less than 200 chapels and mission stations were opened. In 1828, nearly forty years after her death, there were some 35,000 people regularly attending these places of worship, eared for by 72 officiating ministers: Over the intervening years, however, many of these chapels have either closed or been absorbed into larger denominations. At the present time there are some 39 chapels and mission stations linked with the Connexion a Britain with half-a-dozen full-time ministers and a total membership of barely one thousand. The liturgical form of service which once characterised churches in the Connexion has been dropped and the churches themselves are conducted on free church lines. The affairs of the Connexion are still managed by a body of trustees who are required to subscribe to the lengthy fifteen-article Calvinistic statement of faith and whose approval for ministerial settlements has to be obtained.

It would be difficult, in the present spiritual climate, to predict what the future holds as far as the Connexion is concerned. Some of the remaining churches may yet be absorbed into one of the larger denominations. Others may well look in the direction of the Fellowship of Independent Evangelical Churches. Among the older church members in particular there is a percentage who greatly value the historic links which they have with the Countess. The Trustees still have considerable trust funds to administer. Those who have come into prominence in the Connexion in more recent years have tended to be more clear-cut in their evangelical convictions than has sometimes been the case. There is a genuine desire among the Trustees as well as in many of the local churches to rediscover and reemphasise those basic truths which lay at the heart of the Evangelical Revival and which were so dear to the Countess herself.

Whilst liberal theologians would dismiss the Fifteen Articles of the Connexion as being outmoded, conservative evangelicals appreciate their strong Biblical emphasis. It is of course a fact that credal statements reflect issues current at the time of their formulation. The Nicene Creed is a classic example. This was drawn up at the Council of Nicea in 325 to defend the orthodox faith against the heretical teaching of Anus and his followers regarding the Person of Christ. The Thirty-Nine Articles represent an attempt on the part of the Church of England to define its doctrinal position in the light of controversies raging in the 16th century. The Westminster Confession, in the seventeenth century, placed indelibly on Presbyterianism the stamp of John Calvin. The Fifteen Articles of the Countess of Huntingdon and her Connexion reflect issues which were prominent in her day and this accounts for phraseology which we should probably hesitate to use today.

The Fifteen Articles stamp the Countess and her Connexion as avowedly Protestant. Indeed. Article No. 13 which describes the Pope as "that Antichrist, that man of sin, and son of perdition" has proved a stumbling block to some who otherwise might have entered the Connexion. Before dismissing this Article as being extreme, we do well to bear in mind that some of the Thirty-Nine Articles of the Church of England are no less outspoken. The Mass, for example is described in Article XXXI as a "blasphemous fable" and a "dangerous deceit". Another Article clearly declares that the doctrine of transubstantiation— "the change of the substance of Bread and Wine in the Supper of the Lord"—is "repugnant" to the plain words of Scripture and has "given occasion to many superstitions".

The Fifteen Articles not only stamp the Countess as a Protestant but equally as one in the tradition of John Calvin. The scriptural doctrine of predestination is spelt out clearly in Article No. 6. Another Article points out that "the condition of man after the fall of Adam is such, that he cannot turn and prepare himself by his own natural strength and good works to faith and calling upon God".

Probably the Article which has caused most concern to ministers in the Connexion is the one dealing with Baptism. We are left in no doubt as to the position—the Countess was an unrepentant paedo-Baptist. She believed, no doubt greatly influenced by her upbringing in the Established Church, that children were right and proper subjects for baptism. In taking up this position Lady Huntingdon was, of course, in the tradition of many of the Reformers who saw in baptism the counterpart of circumcision under the Old Covenant. In recent years a number of men ministering in Connexional churches have had serious qualms of conscience over this Article since they themselves have favoured baptism being confined to believers. The Trustees of the Connexion, sympathising with the problem, have usually suggested that whereas a minister in a church of the Connexion must be prepared to recognise the place of infant baptism, he should not be compelled against his conscience to carry it out. If, however, Christian parents in his congregation clearly wish their child to be baptised then he must be prepared to allow the ordinance to be carried out even though he himself may not be involved.

We have taken a cursory glance at only a few of the Fifteen Articles—for those who would like to study them in greater depth we append them in full as an appendix to this book.

The Countess and her advisers also drew up a series of rules for the "societies" in her Connexion. The wording of Rule VI sounds somewhat quaint to our sophisticated generation—"that an unhumbled disputatious spirit, and a vain conformity to the world in card-playing, dancing, frequenting play-houses, and places of such-like carnal amusements, horse-races, clubs for entertainment, or alehouses or taverns, without necessary business, lightly and profanely using the name of the Lord in common conversation, and any other disorderly carriage, be sufficient grounds of complaint and removal." These rules were printed for the use of the societies in 1785. They may sound to us a trifle legalistic but there can be no doubt that the over-riding concern of the Countess was the preservation of the purity of the Church and the edification of its members.

On October 24th, 1981, a meeting was held in London in celebration of the Connexion’s bicentenary. Greetings were expressed by the present Countess, Margaret Lane, the novelist and an historic lecture entitled "Revival—Then and Now" was delivered by the Rev. Gilbert W. Kirby.

The Trustees of the Connexion meet about four times a year under the chairmanship of the most senior in office of their number. One of the trustees serves as honorary secretary and another as honorary treasurer. The Connexion’s solicitor is usually present by invitation at a meeting of the Trustees.

The Trustees are ‘bound to act in accordance with "the Scheme"—the constitution of the Connexion as legally adopted in 1899 and to themselves subscribe to the "Fifteen Articles of Faith". They are entrusted with widespread powers. The chapels are vested in them and they have authority to appoint and revoke the appointment of ministers at their discretion.

During the course of its history the Connexion has had tenuous links with the Free Church of England and at one time the possibility of actual union was considered but nothing came this in spite of the fact a trust deed setting forth terms of union enrolled in Chancery in 1863.

The first ordination service outside the jurisdiction of the Church of England authorities was held on Sunday March 9th, 1783 at Spa Fields Chapel in North London. The whole service lasted more than five hours. One of the ordinands read out the Fifteen Articles of Faith which, it was stated, would henceforth be signed by all ministers of the Connexion. It was pointed out that these Articles embodied the evangelical doctrine contained hi the Thirty-nine Articles of the Church of England. We do cot know who was originally responsible for drawing them up but they do, of course, also have strong affinities with the Westminster Confession of 1643-46

There are some interesting issues here regarding the Countess. Acting as essentially a Bishop in appointing priests, I am curious to hear the thoughts of those who claim a male dominated Church based on 1 Corinthians 14.

Also note her stance on infant Baptism which is also quite interesting given converstaion of late.

I may not be around for a few days to post, but will be in and out to respond as Im able.

Apologies for not posting in entirety as it was 40+ pages (snore)

I think that you read too much into this.

The Countess was a Christian who used her wealth and standing to further the work of Christ. As such, she appointed men to fill the pulpits of the chapels located on her property. Note that these men were already ordained, she acted only as their employer.

Do you have any record of her appointing a woman to preach? Do you have any record of her entering a pulpit to preach?

Do you have any record of her appointing a woman to preach? Do you have any record of her entering a pulpit to preach?

I didnt allude as much - appointing ordained preachers is generally the act of a bishop is it not?

I "read too much into it" perhaps, but I found it interesting as I hope you did.

***The Countess was a Christian who used her wealth and standing to further the work of Christ. As such, she appointed men to fill the pulpits of the chapels located on her property. Note that these men were already ordained, she acted only as their employer.***

To this extent she functioned similar to the Puritan Lectureships which flourished under James I and following. Non-conforming pastors rather than remaining in the Church of England pulpits accepted Lectureships sponsored by a wealthy patron (male or female) and continued to preach often in their homes and halls adapted for such use. Often these became separatist churches.

Thomas Helwys (of Gainsborough) and William Brewster (of Scrooby) for example opened their large homes for a meeting place for the congregation that later left for Holland and subsequently for America as the Pilgrims. I have visited the Gainsborough Hall and it had a large meeting room that would accomodate about 150 for worship and lodging accomodations on the second floor for people to reside.

In some ways this is a precursor to Protestant para-church ministries.

Do you have any record of her entering a pulpit to preach?

No, of course - we can only assume she was silent in Church and asked her husband questions when she got home (1Cor 14)(sarcasm) - Note her husband was not a believer.

Jerry, was Pauls letter to the Church in Corinth specific to that Church's problems or a model for all Church's?

I read it as specific to that Church given 1 Cor 1

10 I appeal to you, brothers, in the name of our Lord Jesus Christ, that all of you agree with one another so that there may be no divisions among you and that you may be perfectly united in mind and thought. 11My brothers, some from Chloe's household have informed me that there are quarrels among you. 12What I mean is this: One of you says, "I follow Paul"; another, "I follow Apollos"; another, "I follow Cephas[1] "; still another, "I follow Christ."

Aside, does your Church forbid the orderly speaking of tongues?

"...appointing ordained preachers is generally the act of a bishop is it not?"

Not amongst Baptists. I was ordained by the authority of a local autonomous Baptist church.

"Jerry, was Pauls letter to the Church in Corinth specific to that Church's problems or a model for all Church's?"

For all churches. All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: - II Timothy 3:16

"Aside, does your Church forbid the orderly speaking of tongues?"

Not at all, just be certain that an interpeter is present, and that it be by two or three at the most, and then in order. If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret. But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God. - I Corinthians 14:27,28

(Did you think I was "ducking" your questions? I really havne't had that much opportunity to participate. However, it doesn't seemt hat your thread has generated any interest from any other parties either. Could I have been correct that you were misreading this woman's role?)

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