The controversy between Wesley and the Countess Lady
Huntingdon
Odilon Massolar
Chaves
Copyright © 2026,
Odilon Massolar Chaves
All rights reserved
to the author.
It is allowed to
read, copy and share for free.
Article 184 of the
Penal Code and Law 96710 of February 19, 1998.
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Cover:
https://en.wikipedia.org//wiki/Selina_Hastings,_Countess_of_Huntingdon
Odilon Massolar
Chaves is a retired Methodist pastor, with a doctorate in Theology and History
from the Methodist University of São Paulo.
Son of Rev. Adherico
Ribeiro Chaves and Roza Massolar Chaves.
He is married to
RoseMary.
He has two daughters:
Liliana and Luciana.
His thesis dealt with
the Methodist revival in England in the eighteenth century and its contribution
as a paradigm for our days.
Table
of Contents
· Introduction
· Who was Lady Huntingdon
·
Pressured by the Countess of Huntingdon to
preach to the charcoal burners
·
My heart's desire and prayer to God for you
·
The pleasant hour I spent with your Lordship
·
A controversy raised by the countess
·
However, if I am grieving for my children, I am
grieving!
·
To make Your Lordship an instrument
·
I am very grateful to you for your encouraging
response
·
I am grateful to you and to Lady Buchan
·
You have one of the first places in my esteem
and affection
· This is really an accusation
·
Stand firm as a pillar of iron
·
Celebrating the Countess of Huntingdon's
birthday and her school's birthday
· Conflict with Calvinism
·
Repay you, the Countess, and all the brothers
seven times for the kindnesses you have given us!
·
I hate Mr. Wesley above all creatures on earth
Introduction
"The Controversy Between Wesley and the Countess Lady
Huntingdon" is a 30-page book based on Wesley's letters and diary.
Lady Huntingdon, Selina Hastings, Countess of
Huntingdon (1707–1791) was "a wealthy and influential English religious
leader who played a prominent part in the evangelical revival and the Methodist
movement of the eighteenth century".[1]
He built 64 meetinghouses in England and
Wales.
The countess became a Calvinist, and a controversy ensued. In 1770, at
the Annual Conference, there was a conflict between Calvinistic Methodists and
Arminian Methodists. There was an accusation that Calvinistic Methodists had
led to 'spiritual mediocrity and antinomianism.'"[2]
The Countess was the one who raised questions.
Methodist and parish priest John Fletcher then stood up at the meeting
to defend Wesley. The Countess demanded that her Trevecca College professors sign a
disapproval, which in the end Fletcher refused to do. Resigning from the
faculty, he put his pen in the service of Wesley and his Arminian theology.[3]
The Methodist Joseph Benson was principal of the Trevecca college that
the Countess had created. As he did not embrace predestination, he was
dismissed.[4]
But Wesley regarded her. To
Joseph Benson, on October 5, 1770, Wesley praised her firm stance and said of
the countess, "She is very devoted to God, and possesses a thousand
valuable and amiable qualities." [5]
The Countess's Calvinist
position alienated some Arminian people. Mary Bishop (1741–1819), an important
educator, leader, and Methodist, and considered by Wesley to be a true
reference in education, was initially associated with the Calvinist Countess Lady
Huntingdon, but Mary joined the Methodist movement after disagreements with the
Countess.
The countess employed her fortune and created dozens of chapels and
Trevecca College, a theological school.
Whitefield created an orphanage in America, which the
Countess inherited upon her death. "On Whitefield's advice, she purchased
additional slaves for the benefit of the orphanage." [6]
Although she promoted the writings of former slaves,
in England she kept about 100 slaves until she lost everything with the
American Revolution.
Because of Wesley's Arminian position, the Countess came to hate him. To Lady Maxwell, on September 30, 1788, Wesley said: "For many years a great person has professed, and I believe, had great regard for me. [The Countess of Huntingdon.] I therefore believed it my duty to speak with all freedom, which I did in a long letter. But she was so displeased that she said to a friend, 'I hate Mr. Wesley above all the creatures of the earth.'" [7]
A rupture because of theological differences.
But his prominent role in the evangelical revival and the Methodist movement of
the eighteenth century is recognized.
To the Countess of Huntingdon, on June 19,
1771, Wesley said, "In short, as I am, I love you very much. You have one
of the first places in my esteem and affection." [8]
He died in the same year as Wesley, four months after his death. His last words were, "I shall soon be home. I must go to my Father; can he forget to be gracious? Is there any end to his tender love? My work is done. I have nothing more to do than go to my Father." [9]
Several tributes were made to Countess Lady Huntingdon in the USA by
giving her name to some Methodist institutions, as recorded in this book.
The Author
Who was Lady Huntingdon
Lady Huntingdon was Selina Hastings, Countess
of Huntingdon (1707–1791) born at Astwell
Castle, Northamptonshire.
She was "a wealthy and influential
English religious leader who played a prominent role in the evangelical revival
and the Methodist movement of the eighteenth century."[10]
She was the daughter of the "Earl of
Ferrars and four years younger than John Wesley. Naturally being of a serious
mind, her impressions were deepened by the experience of her sister, Lady
Margaret Hastings, who had been converted, through Ingham, the Oxford
Methodist. She also experienced joy and complete acceptance in Christ, became a
Whitefield listener and attendant at the Foundry. Although she sided with
Whitefield in the Calvinist controversy, she was largely instrumental, leading
the two leaders to reconciliation and becoming a devoted friend of Mrs. Charles
Wesley." [11]
She married in 1728 Theophilus Hastings, 9th Earl of Huntingdon. She had seven children in the first ten years of their marriage.
After becoming a widow, she devoted her fortune to supporting and promoting Calvinistic Methodism in England, Wales, and Sierra Leone.
"He built dozens of chapels (such as Westminster Abbey and in aristocratic centers) and founded in 1768 Trevecca House in Wales to train evangelical preachers.
He created his own confessional offshoot known as the Countess of Huntingdon's Connexion. [12]
Lady Huntingdon died four months after
Wesley's death, at the age of 84. Her funeral service was at Chapel House, Spa
Fields, on 17 June 1791, and was buried at Ashby-de-la-Zouch, and covered with
the white silk gown in which she inaugurated the chapel at Goodinan's Fields. [13]
His last
words were, "I shall soon be home. I must go to my Father; can he forget
to be gracious? Is there any end to his tender love? My work is done. I have
nothing more to do than go to my Father." [14]
Tributes
“Huntingdon College, in Montgomery, Alabama, is a
coeducational liberal arts college named for the Countess of Huntingdon to
honor her contributions to Methodism.
Huntingdon Street in Savannah, Georgia, also
takes its name in recognition of its association with Whitefield and John and Charles Wesley in
their apostolic works in the Georgia Colony.
Lady Huntingdon Lane is in
the Givens Estates in Asheville, North Carolina, a
retirement community affiliated with The United Methodist Church.
Lady Huntingdon Road is on
the grounds of the United Methodist Assembly in Lake Junaluska, N.C., located
near the World Methodist Center." [15]
Among Wesley's letters to the Countess or in reference to her, we
highlight:
Pressured by the
Countess of Huntingdon to preach to the charcoal burners
When I was first
pressed by the Countess of Huntingdon to go and preach to the coal-burners in
or near Newcastle, this objection arose at once: 'Have they no longer churches
and ministers?' It was answered, 'They have churches, but they never go to
them! and ministers, but they seldom or never listen to them! Perhaps they can
hear you. What if you save (under God) only one soul? I yielded.
To the Mayor of
Newcastle-upon-Tyne
NEWCASTLE, July 12,
1743.
Being informed of the
uproar he caused on Sunday, he excuses him from preaching any more at Sand Hill
MR. MAYOR, -- A
message was delivered to me yesterday in the street by one at the head of a
crowd, on this subject: 'Mr. Mayor, being informed of the tumult you caused on
Sunday, excuse you from preaching any more on Sand Hill.'
I venerate
all magistrates as ministers of God. Therefore at Sand Hill I will preach no
more. This is my answer to you as a magistrate. But forgive me not, sir, if I
add a few words, not as accused to one judge, but as a reasonable man speaking
to another. When I was first pressed by the Countess of Huntingdon to go and
preach to the charcoal-burners in or near Newcastle, this objection arose
immediately, 'Have they no longer churches and ministers?' It was answered,
'They have churches, but they never go to them! and ministers, but they seldom
or never hear them! Perhaps they can hear you.' What if you save (under God)
only one soul? I yielded. I took up my cross and enjoyed. I preached Jesus, the
Saviour of sinners. Many sinners of all kinds came and listened. Many were (and
are) saved from their sins. The drunkards are sober, the common swear words
fear God, those who break the Sabbath now keep this holy day. These facts are
undeniable, the people well known and ready at any moment to attest to them. [16]
My heart's
desire and prayer to God for you
My desire
and prayer of my heart to God for you is that you will never be far from this:
that 'whatever is true, whatever is venerable, whatever is just, whatever is
pure, whatever is beautiful, whatever is honored; if there be any virtue, if
there be any praise, you may think of these things: and my God will supply all
your wants, according to His riches in glory through Christ Jesus
To the Countess of
Huntingdon
OXFORD, August 1744.
MADAM, -- For many
years it has been common that poetry, which can answer the noblest purposes,
has been prostituted to the vilest, even to confuse the distinctions between
virtue and vice, good and evil; and that to such an extent that, among the
innumerable poems currently existing in our language, there is an extremely
small proportion which does not fit more or less under this heavy censorship.
So that a great difficulty falls on those who are not disposed, on the one
hand, to be deprived of elegant entertainment; nor, on the other hand, to buy
it at the risk of innocence or virtue.
Hence many have
placed a chaste collection of poems in English among the chief desires of this
age. You mentioned this a year or two ago, and expressed a desire to see such a
collection, determined me not to postpone the design I already had of trying something
of this kind. So I reviewed all the poems in English that I knew and selected
what seemed most valuable in them. Only the Works of Spenser I was obliged to
omit, because they were hardly intelligible to most modern readers.
I shall rejoice if
the fault of which you have complained is in some measure supplied by the
following collection; of which this may at least be asserted,—there is nothing
in it contrary to virtue, nothing that can offend the most chaste ear, or cause
pain to the most tender heart. And perhaps all that is really essential to the
most sublime divinity, as well as to the purest and most refined morality, is
found in it. Nor is it a small circumstance that the fairest and most important
sentiments are here represented with the greatest advantage, with all the
ornaments both of wit and of language, and in the clearest, fullest, and
strongest light.
I inscribe these
poems for you, not only because you have been the occasion of their appearance
in the world, but also because they may be an encouragement to many to read
them. Your name, indeed, cannot excuse a bad poem; but it can recommend good
poems to those who would not otherwise consider whether they are good or bad.
And I am convinced that they will not be unacceptable to you, if it were only
for this—that many of them describe what a person of quality should, and what I
trust you wish to be.
My desire and prayer
of my heart to God for you is that you will never be far from this: that
'whatever is true, whatever is venerable, whatever is just, whatever is pure,
whatever is beautiful, whatever is honored; if there be any virtue, if there be
any praise, you may think of these things: and my God will supply all your
wants, according to His riches in glory through Christ Jesus.' -- I am
Obedient servant and
thank you of Your Lordship, for God's sake. [17]
The pleasant hour I
spent with your Lordship
NORWICH, March 10, 1759.
TO THE ILLUSTRIOUS COUNTESS OF HUNTINGDON. The
pleasant hour I spent with your Lordship last week reminded me of times past,
and gave me much cause for thanks to the Giver of every good present. I have
found great satisfaction in conversing with those instruments which God has
lately raised. But still, I know not what it is in them which we have known
from the beginning, and which have borne the burden and heat of the day, which
we have not found in those who have risen since, though they are upright in heart.
Perhaps, too, those who have lately come to the harvest will be led to think
and speak more fully of justification and other fundamental principles of the
doctrine of Christ; and it may be proper for them to do so. Still, we find a
thirst for something farther away. We want to sink deeper, and rise still
higher in the knowledge of God our Saviour. We want every help to walk closely
with Him whom we have received, that we may more speedily measure the
importance of the fullness of Christ.
Mr. Berridge [Wesley stayed at Everton with John
Berridge on the 1st and 2nd of March.] seems to be one of the simplest and most
sensible men of all that God has chosen to employ to revive primitive
Christianity. I had planned to spend only one night with him; but Mr. Gilbert's
mistake [See letter of February 17.] (who sent him the message that I would be
at Everton on Friday) compelled me to stay there another day, or multitudes of
people would have been disappointed. Now they come twelve or fourteen miles to
hear him; and very few are in vain. His word is with power; he speaks as direct
and homely as John Nelson, but with all the propriety and tenderness of Mr.
Romaine and tenderness of Mr. Hervey.
In Colchester, likewise, the word of God is free
to speak; Only no house houses the congregation. On Sunday I was obliged to
preach at St. John's Green. The people were on smooth, sloping ground,
protected by the walls of an old castle, and behaved like men who felt that God
was there.
I am convinced that Your Lordship still remembers in your prayers Your
willing servant, for God's sake. To the Right Honourable Countess of
Huntingdon, London. [18]
A controversy raised by the countess
In 1770, at the Annual Conference, there was a conflict between
Calvinistic Methodists and Arminian Methodists. There was an accusation that
Calvinistic Methodists had led to "spiritual mediocrity and
antinomianism."[19] Countess Selina was the one who raised questions.
Defending Wesley
Methodist and parish priest John Fletcher then stood up at the meeting
to defend Wesley.
To Calvinist ears, the minutes of the 1770 Annual Conference seemed to
"endorse works necessary for salvation. The Countess demanded that her
professors sign a disapproval, which in the end Fletcher refused to do.
Resigning from the faculty, he put his pen at the service of Wesley and his
Arminian theology."[20]
The Methodist Joseph Benson was principal of the Trevecca college that
Countess Selina had created. As he did not embrace predestination, he was
fired. Fletcher, who was president of the Countess's Institution, then took a
stand.[21]
Fletcher wrote to the Countess resigning the presidency of the
Institution: "Mr. Benson made a very fair defense when he said that with
me he held the possibility of salvation for all men, and that mercy is either
offered to all, though it may be received or rejected. If this is what your
lordship identifies as Mr. Wesley's opinion, free will or Arminianism, and if
any Arminian has to leave the college, I am indeed equally dismissed. In view
of my present view on this question, I am obliged to maintain this sentiment
... the Bible is true and God is Love."[22]
He was a person of principle and character. He resigned, preferring to
leave the presidency of the University of South Wales founded by Selina,
Countess of Huntingdon.
However, if I am grieving for my children, I
am grieving!
The loving God with all our
heart, soul, and strength, and the love of all men as Christ has loved us, is
and always has been, in these thirty years, the sum of what I deliver, as pure
and undefiled religion.
However, if I am grieving
for my children, I am grieving! May the Lord's will be done!
To the Countess of
Huntingdon
[LONDON, March 20, 1763.]
MY MALADY, — I have long
thought of writing some verses to Your Lady; though I cannot know that Your
Lordship ever asked whether I was alive or dead. By the mercy of God I am still
alive, and following the work to which He has called me; though without any
help, even in the most difficult moments, from those from whom I could expect
it. Their voice seemed to be quite: 'Down with him, down with him, to the
ground.' I mean (for I use neither ceremony nor circumlocution) Mr. Madan, Mr.
Haweis, [Dr. Thomas Haweis (1734-1820) was Madan's chaplain at Lock Hospital.
He became Rector of All Saints', Northampton; and became responsible for Lady
Huntingdon's College, and administered several of its chapels. He was director
of the London Missionary Society.] Mr. Berridge, and (I am sorry to say) Mr.
Whitefield. Only Mr. Romaine showed a truly sympathetic spirit and acted like a
brother. I am even more surprised by this, because he owed me nothing (only the
love we all owe each other); he was not my son in the gospel, nor do I know
that he ever received any help for my sake. How much more welcome was his
kindness now. May the Lord repay seven times in her bosom!
As to the prophecies of
those poor and savages, George Bell and half a dozen others, I am no more
responsible for them than Mr. Whitefield; I have never tolerated them in any
degree, but have opposed them from the time I heard them. Nor have these extravagances
any foundation in any doctrine which I teach. The loving God with all our
heart, soul, and strength, and love to all men as Christ has loved us, is and
always has been, in these thirty years, the sum of what I deliver, as pure and
undefiled religion.
However, if I am grieving
for my children, I am grieving! May the Lord's will be done!
Poor and helpless as I am,
You cost for my vile care:
You called me by my name!
You cost all my burdens.
Wishing Your Lady a
continual increase of all blessings, I am, my Lady,
Servant of Your Lordship,
for God's sake. [23]
To make
Your Lordship an instrument
Who knows,
but it may please God to make Your Lordship an instrument in this glorious work
of promoting a union among the workers of His vineyard
To the Countess of Huntingdon
MY MALADY,--Since I
have had the pleasure of seeing your Lordship, I have had many thoughts on the
subject of our conversation; the result I hereby send to your Lordship, which I
have hitherto communicated to none but my Lord Dartmouth.
Who knows, but it may
please God to make Your Lordship an instrument in this glorious work of
promoting a union among the workers of His vineyard. That He may guide and
bless you in all your steps is the prayer of, my Lady, the affectionate and
obedient servant of Your Lordship. [24]
I am very grateful to
you for your encouraging response
I am very grateful to
Your Lady for your encouraging response, which speaks clearly of a heart
dedicated to God and eager for the advancement of His kingdom
To the Countess of
Huntingdon
NEWCASTLE-UPON-TYNE,
16 May 1764.
MY DEAREST MALADY,--I
am very indebted to your Lady for her encouraging reply, which speaks plainly
of a heart devoted to God, and anxious for the advancement of His kingdom. I
have also received an extremely friendly letter from Mr. Hart, [See Diary, v.
63-4; and letter of July 11, 1763.] testifying to a great desire for union
among the preachers of the gospel. Only he carries the point considerably
farther than I do, proposing a free debate about our various opinions. Now, I
fear, this we cannot yet bear: I fear it may cause some intensity of
expression, if not also of spirit, which may tear the wounds before they are
fully closed. I am far from being sure that I could bear it alone, and perhaps
others may be as weak as myself. To me, therefore, it still seems more
expedient to avoid disputes of every kind—at least for a season, until we have
tried each other's spirits, and confirmed our love to each other. I freely
assume that I am tired of disputing; I am tired of putting up with it. My whole
soul cries out, 'Peace! Peace!' —at least, with God's children, so that we can
all join forces to continue the war against the 'rulers of the darkness of this
world.' Still, I ask only one thing; I can demand nothing more,-- 'Your heart
is right, as my heart is with yours, give me your hand, let us take sweet
counsel together and strengthen one another in the Lord.'
If it be (God forbid)
that I find no one to join me in this, I myself (with God's help) will carry it
out. No one can prevent it. And I think my brother will think the same way—yes,
and all who act in connection with us. Probably it might do much to this end,
if those of our brethren who have opportunity were in Bristol on Thursday,
August 9. Then we may spend a few hours in free conversation, either separately
or in conjunction with the other preachers. I am afraid that if your Lordship
could then be near, it might be of excellent use in confirming any kind and
friendly disposition which our Lord may plant in the hearts of His servants.
Surely, if this can be effectually done, we shall see Satan again as lightning
falling from heaven.
Then the children of
thy faith and prayer, thine joyful eyes shall see, see the prosperous Church,
and share in its prosperity! [Poetical Works of J. and C. Wesley, viii. 245.]
--I am, my dear Lady,
the most affectionate and obedient servant of your Lordship. [25]
I am grateful to you and to Lady Buchan
I am grateful to Your
Lady and Lady Buchan for a gesture of your consideration that I did not expect
at all. I intend to return thanks to Your Lady with this post
To the Countess of
Huntingdon
LONDON, January 4,
1768.
MY DEAREST MALADY,--I
am grateful to Your Lady and Lady Buchan for a gesture of your consideration
that I did not expect at all. I intend to reciprocate thanks to Your Lady with
this post.
This remark is very
striking and just: If it is the Holy Spirit who testifies, then all that speaks
against that testimony is a kind of blasphemy against the Holy Ghost. And when
this is done by those who profess peculiarly to honor Him, it must, in a peculiar
manner, grieve that blessed Spirit. Yet I have been astonished lately to
observe how many who affirm salvation by faith have come across this; coming
into utter conflict with Mr. Sandeman's notion that faith is but an assent to
the Bible, and not only devaluing, but even ridiculing the whole experience of
the children of God. But all the more I rejoice that your Lady is still
preserved from this spreading contagion, and has also been clearly and openly
permitted to declare the plain, simple, outmoded gospel.
I am glad to hear
that you are thinking of coming to the city soon, but I am sorry that your
health has not yet recovered. Still, we shall certainly be healthy, if health
is better. For the Lord still rules in heaven and on earth.
Wishing Your Lady
many happy years, I remain, my dear Lady,
Your very affectionate servant[26].
You have one of the first places
in my esteem and affection
In short: as I am, I love you
very much. You have one of the first places in my esteem and affection. And you
once had a certain appreciation for me. But you can't go on if it depends on me
seeing with your eyes or on me being in no mistake
To the Countess of Huntingdon
LONDON, June 19, 1771.
MY DEAREST MALADY,-- Many years ago I saw
that 'without holiness no man shall see the Lord.' I began to follow her, and
urged all with whom I had intercourse to do the same. Ten years later, God gave
me a clearer vision than I had before of how to attain this—namely, by faith in
the Son of God. And I immediately declared to all, 'We are saved from sin, we
are sanctified, by faith.' I have witnessed it in private, in public, in print;
and God has confirmed it by a thousand witnesses. I continue to declare this
for more than thirty years, and God has continued to confirm the word of His
grace. But during that time, nearly the whole religious world has taken a stand
against me, and among the rest many of my own children, following the example
of one of my eldest sons, Mr. Whitefield. Their general cry has been, 'He is
insecure in faith; he preaches another gospel!' I answer, Whether the same is
preached or not, it is the same as I have preached for more than thirty years.
This may easily appear from what I have published during the whole of this
period. I mention only three sermons: that on Salvation by Faith, printed in
the year 1738; that on the Lord our Righteousness, printed a few years before;
and that of Mr. Whitefield's funeral, printed only a few months ago. [See
Works, v. 7-16, 234-46; vi. 167-82.] But they say, 'Ah, but you printed ten
lines last August which contradict all your other writings! [Minutes of the
Bristol Conference, 1770: 'Who of us is now accepted of God, etc.'] Do not be
so sure of this. It is probable, at least, that I understand my own meaning as
well as you do; and this meaning I once more stated in the sermon last
mentioned. By this interpret these ten lines, and you will understand them
better; though I think any one could see, even without this help, that the
lines in question do not refer to the condition of obtaining, but of continuing
in, the favour of God. But, whether the sentiment contained in these lines be
right or wrong, and whether it be well or badly expressed, the gospel which I
now preach God still confirms by new witnesses everywhere; perhaps never so
much in this kingdom as in these last three months. Now, I argue from glaring
and undeniable facts; God cannot bear witness to a lie. The gospel, therefore,
which He confirms must be true in substance. There may be opinions held at the
same time which are not exactly true; and who can be sure of it Perhaps I
thought so one day: when I was much younger than I am now, I thought myself
almost infallible; but I bless God, I now know myself better.
In short: as I am, I love you very much. You
have one of the first places in my esteem and affection. And you once had a
certain appreciation for me. But you cannot continue if it depends on my seeing
with your eyes or on my being in any mistakes. What if I were in as many as Mr.
Law himself? If you were, I would still love you, so long as your heart was
still right with God. My dear friend, it seems that you have not yet well
learned the meaning of these words, which I wish you to continue to write in my
heart: 'Whoever does the will of My Father who is in heaven, is my brother, my
sister, and my mother.' —I am, my dear lady,
Your affection. [27]
This is really an
accusation
That is indeed an
accusation! But I plead not guilty. And until this is proved to me, I must
subscribe, my dear Lady
To the Countess of Huntingdon
NEAR HAY, AUGUST 14, 1771.
MY DEAREST MALADY,-- When I received your
Lordship's previous letter, I did not know how to answer; and I thought, not
only that silence would be the best answer, but also that which would please
Your Lordship best. When I received Your Lordship's letter of the second
moment, I immediately saw that I needed an answer; I only waited until the
haste of the Conference was over so as not to do anything rash. I know that
Your Lordship would not 'slavishly deny the truth.' I do not think I would
either; especially that great truth Justification by Faith, which Mr. Law does
indeed vehemently deny (and yet Mr. Law was a child of God), but for which I
have given up all my worldly hopes, my friends, my reputation—yes, for which I
have so often risked my life, and by the grace of God I will do again. 'The
principles set forth in the minutes' I presume are not contrary to this, or
that faith, to that consistent doctrinal plan, which was once handed down to
the saints. I believe that whoever calmly considers Mr. Fletcher's Letters
[Five Letters to the Honorable and Rev. Walter Shirley, which formed the First
Control to Antinomianism. See Tyerman's Wesley's Designated Successor, p. 192.
] will be convinced of this. I fear, therefore, that 'zeal against these
principles' is no less than zeal against the truth and against the honor of our
Lord. 'The preservation of His honor seems to me so sacred,' and it has been so
for more than forty years, that I have counted, and count, all the things that
lose in comparison with it. But until Mr. Fletcher's printed letters are
answered, I must think that all that has been spoken against these Acts is
utterly destructive to His Honor, and a palpable affront both to Him as our
Prophet and Father, but especially as King of His people. These letters (which,
therefore, could not be suppressed without betraying the honor of our Lord)
prove to a great extent that the Acts lay no other ground than that which is in
the Scriptures, and which I have been preparing, and teaching others to do, for
between thirty and forty years. Indeed, it would be striking if God today were
to prosper my labors as much, if not more, converting and convincing sinners,
if I were 'laying down another foundation, repugnant to the whole plan of man's
salvation under the new covenant of grace, as well as to the plain meaning of
our Established Church and all other Protestant Churches.' That is indeed an
accusation! But I declare myself, not guilty. And until this is proved to me, I
must subscribe, my dear Lady,
Your Lordship's truly affectionate but very
wounded servant. [28]
Stand firm
as a pillar of iron
O that you still (like that
man of God who went before us to Abraham's bosom)
Stand firm as a pillar of iron And firm as a wall of brass!
To the Countess of Huntingdon
BRISTOL, September 16, 1773.
MY DEAREST
MALADY,-- Your last favor has given me an indescribable satisfaction and cause
for great gratitude to God. Indeed, I could not look upon it otherwise than as
an answer to many prayers which I have been led to make from time to time,
especially when I have heard of any difficulty or affective providence of any
kind of meeting of your Lordship. Then I let my heart melt within me, and
desired to tell your Lordship, whether in words or in writing, what I have in
your sufferings. It weighed all the more heavily upon me when I considered how
few now remain below those who many years ago rejoiced to see the indomitable
earnestness with which your Lady left the quiet and pleasant shadows to come
abroad and plead in open days the cause of a despised Saviour. What a blessing
it is that His guardian love and care have preserved you from those early days
in dangers known and unknown, and have carried you through honor and dishonor,
evil and good report! O that you still (like that man of God who went before us
to Abraham's bosom)
Stand firm
as a pillar of iron
And firm
as a brass wall!
It is most
remarkable that the gentleman of the province has undertaken to build the House
of Orphans. Surely this is the work of the Lord! Let me just mention a thought
that has crossed my mind: it would not be for the glory of God to adhere in
part to the original plan—to have some orphans there (a glorious charity) and
an academy—I only allow myself to mention and leave it to your Lordship's
mature consideration.
Wishing
Your Lady a continual increase of faith and loving zeal, I remain, my dear
Lady,
Your
Lordship's most affectionate servant. [29]
Celebrating the Countess of Huntingdon's birthday and
her school's birthday
Here, we find an influx of people from all over, coming to celebrate the
birth anniversary of the Countess of Huntingdon and the anniversary of her
school, which opened on August 24 last year
23/08/1769 – Wednesday. I went to Trevecka. Here
we found an influx of people from all over, who had come to celebrate the birth
anniversary of the Countess of Huntingdon and the anniversary of her school,
which was opened on August 24 last year.
I preached in the evening in his chapel, which
was of the utmost taste and elegance; as the dining-room, the school, and the
whole house were, to as many persons as it was possible to be well
accommodated. About nine, Howell Harris asked me to make a short exhortation to
his family, which I did, and then I returned to Milady's house, and lay down in
peace. [30]
Conflict with Calvinism
The conflict between
John Wesley (1703-1791) and Calvinism was one of the most significant
theological debates of the eighteenth century, centering on the understanding
of God's grace, salvation, and free will.
Although Wesley held personal respect for Calvinist leaders such as George
Whitefield, he vehemently disagreed with the doctrine of absolute
predestination. [31]
Wesley's stance "generated tensions with
Calvinist leaders of the time, such as George Whitefield, who advocated
unconditional election (that God chose in advance who would be saved)". [32]
In 1770, at the Annual Conference, there was a conflict between
Calvinistic Methodists and Arminian Methodists. There was an accusation that
Calvinistic Methodists had led to "spiritual mediocrity and
antinomianism."[33] Countess Selina was the one who raised questions.
Defending Wesley
Methodist and parish priest John Fletcher then stood up at the meeting
to defend Wesley.
To Calvinist ears, the minutes of the 1770 Annual Conference seemed to
"endorse works necessary for salvation. The Countess demanded that her
professors sign a disapproval, which in the end Fletcher refused to do.
Resigning from the faculty, he put his pen at the service of Wesley and his
Arminian theology."[34]
The Methodist Joseph Benson was principal of the Trevecca college that
Countess Selina had created. As he did not embrace predestination, he was
fired. Fletcher, who was president of the Countess's Institution, then took a
stand.[35]
Fletcher wrote to the Countess resigning the presidency of the
Institution: "Mr. Benson made a very fair defense when he said that with
me he held the possibility of salvation for all men, and that mercy is either
offered to all, though it may be received or rejected. If this is what your
lordship identifies as Mr. Wesley's opinion, free will or Arminianism, and if
any Arminian has to leave the college, I am indeed equally dismissed. In view
of my present view on this question, I am obliged to maintain this sentiment
... the Bible is true and God is Love."[36]
He was a person of principle and character. He resigned, preferring to
leave the presidency of the University of South Wales founded by Selina,
Countess of Huntingdon.
From then on, "Fletcher emerged as Wesley's authoritative
interpreter with the publication of a series of books under the title, Checks
to Antinomianism, which were edited, corrected, and published by Wesley."[37]
Repay you,
the Countess, and all the brothers seven times for the kindnesses you have
given us!
Repay you,
the Countess, and all the brothers seven times for the kindnesses you have
shown us! It would have been a great satisfaction for me to be able to spend
more time with Christians who love one another
John Whitehead quoted
in the book "The Life of the Rev. John Wesley":
"May our
gracious Lord, who considers everything that is done to the least of his
brethren as done to himself, may he repay you, the Countess, and all the
brethren seven times for the kindnesses they have rendered us! It would have
been a great satisfaction to me to be able to spend more time with Christians
who love one another.
But this was not
possible at that time, for my Master had called me to labor in another part of
his vineyard. Nor did I return here before the time was right: for, though a
great and effectual door had been opened, the adversaries had placed so many
obstacles before it, that the weak were daily diverted from the way.
Innumerable misunderstandings had arisen, causing the way of truth to be much
maligned; and from this sprang wrath, shouting, bitterness, backbiting, envy,
strife, injury, and evil suspicions; things by which the enemy gained such an
advantage over the little flock that no one dared to join them any more.
"But now it has
pleased our blessed Master to remove in a great measure these stumbling blocks.
The word of the Lord again runs and is glorified; and his work goes on and
prospers." Great multitudes are awakening everywhere and crying, "What
must we do to be saved?" Many of them see that there is but one name under
heaven by which they can be saved; and more and more those who seek him find
salvation in his name, all of one heart and soul. All love one another, and are
united in one body and one spirit, as well as in one faith and one hope of
their calling.
The love and zeal of
our brethren in Holland and Germany, particularly in Herrnhut, have awakened
many among us, who will not be satisfied until they have also shared in the
great and precious promises.
I hope, God willing,
to see you at least once more, if only to offer you the fruit of my love: to
speak openly about some things of which I did not approve—perhaps because I did
not understand them. May our merciful Lord grant you right judgment in all things,
and make you abound more and more in all humility and meekness, in all
simplicity and godly sincerity, in all vigilance and sobriety; in a word, in
all faith and love—especially toward those who are without—until you are
merciful as your Father in heaven is merciful!
"My desire and prayer to God
is that the glorious gospel of his Son may run and be glorified among you, as
it is among us." [38]
I hate Mr. Wesley above all
creatures on earth
I therefore believed it my
duty to speak with all freedom, which I did in a long letter. But she was so
displeased that she said to a friend, 'I hate Mr. Wesley above all the
creatures of the earth.'
To Lady Maxwell
LONDON, September 30, 1788.
My DEAR MALADY,-- For many years a great
person has professed, and I believe, had great regard for me. [The Countess of
Huntingdon.] I therefore thought it my duty to speak with all freedom, which I
did in a long letter. But she was so displeased that she said to a friend, 'I
hate Mr. Wesley above all the creatures of the earth.'
Mary
Bishop was initially associated with Calvinist Countess Lady Huntingdon, but
Mary went to the Methodist movement after disagreements with the Countess. [39]
[1] Overview of Google's AI Mode
[2]
No. XXVI, London, Tuesday, August 7, 1770, Q. 28. A. 2. Minutes of the
Methodist Conferences 1744-98 [Mason, 1862] 95).
[3]https://www.catalystresources.org/john-fletcher-the-first-wesley-scholar
[4]BARBIERI,
Sante Uberto. Strange Strain of the Bold. Methodist Press, São Paulo,
p.100-101.
[5] [5]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1770/
[6]
https://en.wikipedia.org/wiki/Selina_Hastings,_Countess_of_Huntingdon
[7] [7]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1788/
[8] [8]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1771/
[9] Diary of John Wesley. John Wesley,
the father of Methodism – 1735 -1791. São Paulo, SP – Angular Editora, 2017.
[10] Overview of Google's AI Mode
[11] Diary of John Wesley. John Wesley,
the father of Methodism – 1735 -1791. São Paulo, SP – Angular Editora, 2017.
[12] Overview of Google's AI Mode
[13] Diary of John Wesley. John Wesley,
the father of Methodism – 1735 -1791. São Paulo, SP – Angular Editora, 2017.
[14] Diary of John Wesley. John Wesley, the father of Methodism – 1735 -1791. São Paulo, SP – Angular Editora, 2017.
[15]
https://en.wikipedia.org/wiki/Selina_Hastings,_Countess_of_Huntingdon
[16] [16]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1743/
[17] [17]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1744/
[18] [18]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1759/
[19]
No. XXVI, London, Tuesday, August 7, 1770, Q. 28. A. 2. Minutes of the
Methodist Conferences 1744-98 [Mason, 1862] 95).
[20]https://www.catalystresources.org/john-fletcher-the-first-wesley-scholar
[22] BARBIERI, Sante Uberto. Estranha
Estirpe de Audazes. Imprensa Metodista, São Paulo, p.101.
[23] [23]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1763/
[24] [24]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1764/
[25] [25]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1764/
[26] [26]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1768/
[27] [27]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1771/
[28] [28]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1771/
[29]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1773/
[30] Diary of John Wesley. John Wesley, the father of Methodism – 1735 -1791. São Paulo, SP – Angular Editora, 2017.
[31] Overview Powered by Google AI
32] Overview Powered by Google AI
[33]
No. XXVI, London, Tuesday, August 7, 1770, Q. 28. A. 2. Minutes of the
Methodist Conferences 1744-98 [Mason, 1862] 95).
[34]https://www.catalystresources.org/john-fletcher-the-first-wesley-scholar
[35]BARBIERI,
Sante Uberto. Strange Strain of the Bold. Methodist Press, São Paulo,
p.100-101.
[36] BARBIERI, Sante Uberto. Estranha
Estirpe de Audazes. Imprensa Metodista, São Paulo, p.101.
[37]https://www.catalystresources.org/john-fletcher-the-first-wesley-scholar
[38] The
life of the Rev. John Wesley, M.A. by John Whitehead, 1793.
[39]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1788/
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