A church dictionary

by Walter Farquhar Hook

The agitation on these questions (and on some collateral ones suggested naturally by these) is still prevailing, and has grown extremely formidable. It is calculated that the loss of the Old Connexion, by expulsions and withdrawals, now amounts to 100,000 members. The Reformers have not yet ostensibly seceded, and can therefore not be said to form a separate Connexion. They regard themselves as still Wesleyan Methodists, illegally expelled, and they demand the restoration of all preachers, officers, and members who have been excluded. In the mean time, they have set in operation a distinct machinery of Methodism, framed according to the plan which they consider ought to be adopted by the parent body. In their own returns it is represented that they had in 1852, 2000 chapels or preaching places, and 2800 preachers.

At the time of the Census, in March 1852, the movement was but in its infancy; so that the returns received, though possibly an accurate account of the then condition of the body, will fail to give an adequate idea of its present state. From these returns it seems there were at that time 339 chapels in connexion with the movement; having accommodation (after estimates for 51 defective schedules) for 67,814 persons. The attendance on the Census Sunday (making an allowance for five cases where the numbers were not given) was as follows: Morning, 30,470; Afternoon, 16,080; Evening, 44,953.

CALVINISTIC METHODISTS.

George Whitfield, born in 1714, the son of an innkeeper at Gloucester, where he acted as a common drawer, was admitted as a servitor in Pembroke College, Oxford, in 1732. Being then the subject of religious impressions, to which the evil character of his early youth lent force and poignancy, he naturally was attracted to those meetings for religious exercises which the brothers Wesley had a year or two before originated. After a long period of mental anguish, and the practice, for some time, of physical austerities, he ultimately found relief and comfort; and, resolving to devote himself to the labours of the ministry, was admitted into holy orders by the bishop of Gloucester. Preaching in various churches previous to his embarkation for Georgia, whither he had determined to follow Mr. Wesley, his uncommon force of oratory was at once discerned, and scenes of extraordinary popular commotion were displayed wherever he appeared. In 1737 he left for Georgia, just as Wesley had returned. He ministered with much success among the settlers for three months, and then came back to England, for the purpose of procuring aid towards the foundation of an orphan house for the colony. The same astonishing sensation was created by his preaching as before; the churches overflowed with eager auditors, and crowds would sometimes stand outside. Perceiving that no edifice was large enough to hold the numbers who desired and pressed to hear him, he began to entertain the thought of preaching in the open air; and when, on visiting Bristol shortly after, all the pulpits were denied to him. he carried his idea into practice, and commenced his great experiment by preaching to the colliers at Kingswood. His first audience numbered about 200; the second, 2000; the third, 4000; and so from ten to fourteen and to twenty thousand. Such success encouraged similar attempts in London; and accordingly, when the churchwardens of Islington forbade his entrance into the pulpit, which the vicar had offered him, he preached in the churchyard; and, deriving more and more encouragement from his success, he made Moorfields and Kennington Common the scenes of his impassioned eloquence, and there controlled, persuaded, and subdued assemblages of thirty and forty thousand of the rudest auditors. He again departed for Georgia in 1748, founded there the orphan house, and, requiring funds for its support, again returned to England in 1751.

Up to this period, Wesley and Whitfield had harmoniously laboured in conjunction; but there now arose a difference of sentiment between them on the doctrine of election, which resulted in their separation. Whitfield held the Calvinistic tenets, Wesley the Arminian; and their difference proving, after some discussion, to be quite irreconcilable, they thenceforth each pursued a different path. Mr. Wesley steadily and skilfully constructing the elaborate machinery of Wesleyan Methodism; and Whitfield following his plan of field itinerancy, with a constant and amazing popularity, but making no endeavour to originate a sect. He died in New England in 1769, at the age of 55.

His followers, however, and those of other eminent evangelicals who sympathized with his proceedings, gradually settled into separate religious bodies, principally under two distinctive appellations; one, the “Countess of Huntingdon’s Connexion,” and the other, the “Welsh Calvinistic Methodists.” These, in fact, are now the only sections which survive as individual communities; for most of Whitfield’s congregations, not adopting any connexional bond, but existing as independent churches, gradually became absorbed into the Congregational body.

THE COUNTESS OF HUNTINGDON’S CONNEXION.

Selina, daughter of the Earl of Ferrers, and widow of the Earl of Huntingdon, was one of those on whom the preaching of Whitfield made considerable impression. In 1748 he became her chaplain; and by his advice she assumed a kind of leadership over his followers, erected chapels, engaged ministers or laymen to officiate in them, and founded a college at Trevecca in South Wales, for the education of Calvinistic preachers. After her death, this college was, in 1792, transferred to Cheshunt, (Herts,) and there it still exists.

The doctrines of the Connexion are almost identical with those of the Church of England, and the form of worship does not materially vary; for the liturgy is generally employed, though extemporary prayer is frequent.

Although the name “Connexion” is still used, there is no combined or federal ecclesiastical government prevailing. The Congregational polity is practically adopted; and of late years, several of the congregations have become, in name as well as virtually, Congregational churches.