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Eighteenth Century England was a scene of challenge to the established church. A return to the faith of the Scriptures had a great effect on the whole nation. Spearheading this return to the gospel were John and Charles Wesley, George Whitfield, and someone who has become almost forgotten- Selina, Countess of Huntingdon. She was a patron, leader and a source of inspiration during the Evangelical Revival, playing a central role in stirring the Church of England and reclaiming the importance of the gospel. Her vision and actions laid the foundation for future Christian thought and focussed on the necessity for the church to be a practical, evangelical institution.

Selina's first thoughts of God began as a child when she saw the funeral procession of a girl her own age. In her desire to find God she became involved in various Christian ministries, but without understanding the notion of grace. It was not until she was confronted by the much maligned Methodists that she understood that salvation came not from good works but because Jesus died for her.

The countess often expressed her gratitude for the letter 'm' in 1 Corinthians 1:26. Instead of stating that not any wise, influencial or noble people were called by God, the passage stated that not many were called. She was grateful for her salvation, and desired salvation for others of her standing.

The countess started her ministry by holding services in her home inviting preachers such as George Whitfield to address the nobility. This became very fashionable, and many attended, although not all agreed with their expositions. The countess of Buckingham wrote:

I thank your Ladyship for the information concerning Methodist preaching; these doctrines are most repulsive and strongly tinctured with impertinence and disrespect towards their superiors in perpetually endeavouring to level all ranks and do away with all distinctions, as it is monstrous to be told that you have a heart as sinful as the common wretches that crawl on the earth. This is highly offensive and insulting, and I cannot but wonder that your Ladyship should relish any sentiments so much at variance with high rank and good breeding.¹[J.W. Bready, p.211-212. (See reading list for full references.)]

The countess was conscious of her position and did not reserve her prayers and actions for the titled alone. She distributed bibles, relieved debtors, cared for the sick and had some admitted to hospital. She also placed servants in positions and paid for the upbringing of five young girls. She had the additional responsibility of an American orphanage, and even corresponded with George Washington, regarding evangelism of native American Indians.

Perhaps the greatest contribution of the Countess to the Revival was the planting of Evangelical congregations throughout England. As one who gave unstintingly of her resources, she used her right as a noble-woman, to have a private chapel and preacher attached to her home under the Conventicle Act. By setting up other 'private chapels' she created a base for establishing gospel focussed churches around the country. The chapels under her patronage were described as 'The Connexion', and swiftly grew in number. Her first chapel was built at Brighton, and funded by the sale of her jewels. From this generous beginning, the result was an estimated 63 chapels by 1788, as well as 116 associated preaching places.

However, the Countess's privileges had limits. The Conventicle Act allowed her to have two private chapels, which she far exceeded. Authorities had turned a blind eye, however complaints from a local curate led to legal wranglings which brought her system undone. This forced her to obtain a licence under the Toleration Act, marking her chapels as Dissenting Congregations, and divorcing her from the Church of England.

This action was a last resort for the Countess who was determined to remain loyal to the Church of England. But she would not do this at the cost of preaching the gospel. In her decision to split from the Church, she observed that it had strayed from its most fundamental doctrines and she took upon herself the responsibility of returning to that foundation. As her chaplains stated:

And this we desire to do; not from a factious or schismatical Spirit, not from a Design to propagate Heresies in the Church of God, not from any sinister or lucrative Motives whatsoever; but from a simple view of glorifying God, of preaching the Gospel, and of being useful to our fellow-creatures.³[Cited in Welch, pp. 157-158.]

Although the separation had become necessary, many aspects of the Connexion functioned in the same way as the established Church. There were Fifteen Articles (abridged from the Thirty Nine Articles) and a Confession of Faith. In this way she held onto those fundamental tenets of the Church from which it had wandered.

The Countess was a great planner and visionary. Her most strategic ministry was the establishment of Trevecca, a theological college closely liked to the Connexion. It was created in recognition of the need for good preachers in all denominations. Described as a 'School of the Prophets', it became an important model for many similar institutions, despite some internal difficulties. It gave the Countess an opportunity to carry out her commitment to itinerant preaching as an integral part of her ministry. She organised the supply of ministers and students moving them around a circuit throughout England, Ireland and Scotland.

Selina's support of gospel workers included meeting the needs of students, through such acts as supplying them with one new suit of clothes per year for the three year duration of their studies. Afterwards they were free to join the Church of England, or Protestants of any other denomination. Although estimates vary, approximately ten students a year went there.

The College was not only a strategic ministry, but one personally dear to the Countess, who watched closely over the students. She watched closely over the students, mothering them, encouraging them by hearing them reading the Scriptures aloud, and discussing the passage with them and praying with them.

In Romans 16:1-2, Paul commends his patroness Phoebe to the church. She is described as sister, deacon or servant and helper. While the nature of her contribution is debated, the most likely conclusion is that she was prostatis- the patron of himself and others. It is a plausible inference that Phoebe was a wealthy, independent woman, who has used her position and privilege to assist Paul. However this does not indicate that she held a position of teaching authority in the church. Phoebe is one of a number of Paul's sisters who brought him hospitality and social protection.

The countess would have shared much common ground with Phoebe. Her position brought her opportunity, esteem and wealth, all of which were used to advance the gospel. Her role was to create opportunities for others to preach in the Evangelical Revival. One of John Wesley's biographers makes the point that:

She herself was never more than a patron, yet none the less she was the personal link which kept the Calvinists together. As a peeress she could appoint her own chaplains; as a wealthy woman she could purchase land and erect meeting-houses. Without her there would have been no Calvinistic Methodist body, as there could certainly have been no 'Lady Huntingdon's Connexion'.⁴[J. Laver, p.130]

Selina, Countess of Huntingdon, was a woman of many resources, which she poured out for the service of God and fellow humans. She is a great example of a patroness of the gospel. She was an important figure at the time, and many mourned her passing. When she died she left a legacy of love, generosity, gospel truth, and for a woman of great wealth, a debt of three thousand pounds- all for the glory of God.