Excellent Women. Various

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СКАЧАТЬ 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 God 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 classical 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 noble 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 incumbent 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 assemble 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 God, 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 God. My dear friend, you seem not well yet to have learned the meaning of these words, which I desire СКАЧАТЬ