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1791 AD – Selina Hastings Countess of Huntingdon Endures Slander Yet Advances the Evangelical Revival
1791 – Selina Hastings, Countess of Huntingdon, Endures Slander Yet Advances the Evangelical Revival
Published 8/22/2025
-------------------------------------------------------
Small Group Handout
COACH: Church Origins and Church History
Selina Hastings, Countess of Huntingdon (1791)
Summary
Selina Hastings used her wealth, influence, and courage to fuel the Evangelical Revival. She trained ministers through Trevecca College, sponsored chapels called the “Countess of Huntingdon’s Connexion,” and supported leaders like George Whitefield and John Wesley. As a woman leading boldly in the 18th century, she endured slander and ridicule — yet remained steadfast until her death in 1791. Her life reminds us that revival comes through faithfulness, generosity, and endurance, not comfort or reputation.
Scripture for Reflection
1 Peter 4:14 — “If you are insulted for the name of Christ, you are blessed…”
Hebrews 13:16 — “Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God.”
Galatians 6:9 — “Let us not grow weary of doing good, for in due season we will reap, if we do not give up.”
Discussion Questions
Selina faced constant ridicule — would you keep serving Christ if your reputation was attacked?
How can ordinary believers today use their resources (money, homes, influence, skills) to advance the gospel?
Selina trained ministers and emphasized holy living. How can our churches better prepare leaders to endure slander, temptation, and pressure?
Revival in her day reached coal miners and servants as well as nobles. How can the church today better reflect that same gospel inclusiveness?
She lived for God’s approval, not society’s. What pressures tempt us to live for people’s praise instead of God’s pleasure?
Application
Personal: Ask yourself — what sacrifice am I willing to make if mocked for my faith?
Group: Commit to praying for someone in leadership who faces criticism or spiritual attack.
Church: Discuss how your community can use generosity, prayer, and hospitality to strengthen revival today.
Prayer Prompt
“Lord, give us courage to endure slander, wisdom to use what we have for Your kingdom, and hearts that value faithfulness over reputation. May we, like Selina Hastings, live for Your pleasure alone.”
--------------------------------------------------------------
50-Word Description
In 1791, Selina Hastings, Countess of Huntingdon, died after decades of championing the Evangelical Revival. She built chapels, founded Trevecca College, and defended preachers like Whitefield and Wesley. Though mocked and slandered, she endured with faith. Her legacy birthed churches, missions, and a bold witness that shaped Protestant evangelicalism.
150-Word Description
In 1791, Selina Hastings, Countess of Huntingdon, died, leaving a legacy that fueled the Evangelical Revival. Using her wealth and influence, she founded Trevecca College, built chapels for her Connexion, and supported preachers like Whitefield and Wesley. Facing relentless slander as a woman in leadership, she persevered, modeling stewardship and courage. Her work birthed churches and missions, shaping Protestant evangelicalism. Her endurance under ridicule mirrors modern challenges to live boldly for Christ. Rooted in Hebrews 12:14, this episode asks if we’d press on despite scorn, inspiring steadfast faith.
Keywords (≤500 characters)
Selina Hastings, Countess of Huntingdon, Evangelical Revival, Trevecca College, Countess of Huntingdon’s Connexion, George Whitefield, John Wesley, Augustus Toplady, Henry Venn, William Romaine, Methodist movement, 18th century evangelicalism, church history, patron of revival, women in ministry history, Methodist chapels, Wesley journals, Whitefield letters, slander in church history.
Hashtags
#ChurchHistory #EvangelicalRevival #SelinaHastings #Wesley #Whitefield
Transcript
The year was 1791.
England was alive with spiritual fire—yet just as often, with suspicion.
John Wesley had only months to live. George Whitefield was long in the grave. But one figure still stood at the center of the Evangelical Revival: a widowed noblewoman whose name carried weight in courts and chapels alike—Selina Hastings.
Her money built chapels. Her vision sent preachers across Britain. Her determination opened the doors of Trevecca College to train the next generation of ministers. Yet for all her generosity, she was mocked relentlessly. Pamphlets ridiculed her faith. Satirists painted her as a meddling fanatic. Rumors whispered that her zeal was nothing but vanity in disguise.
A woman in 18th-century England who dared to lead was already a target. A woman who dared to lead in the name of Christ became a lightning rod.
Still, Selina pressed forward. She believed the gospel was worth her reputation.
Which leaves us with a haunting question:
If you were slandered for your faith, would you retreat into silence… or keep pressing on, even when the whole world laughed?
From the That’s Jesus Channel, welcome to COACH—Church Origins and Church History.
I’m Bob Baulch.
On Fridays, we stay between 1501 and the present.
And today we are stepping into the year 1791. It was the year Selina Hastings—the Countess of Huntingdon—passed from this world, leaving behind a legacy that reshaped the Evangelical Revival.
Selina was born into privilege, but she spent her life spending that privilege for the sake of the gospel. She used her position and wealth to train ministers, plant chapels, and open doors for preachers who might otherwise have been silenced. George Whitefield, John Wesley, and dozens more found support through her influence.
But the story is not one of ease. For every chapel built, a mocking voice rose against her. For every preacher encouraged, rumors and insults chased her name. Selina Hastings bore the weight of ridicule in a society that doubted both her gender and her faith.
Her life invites us to consider what it means to press forward when the world whispers against us—and to see how God used one determined woman to change a generation.
Selina Hastings was born in 1707 into the high society of England. As the daughter of Theophilus Hastings, the ninth Earl of Huntingdon, she was raised in a world of privilege, refinement, and influence. By marriage she became a countess, moving easily among the nobility, invited to royal courts, and surrounded by wealth. Yet beneath the titles and estates, her heart was restless.
In her thirties, she experienced a deep spiritual awakening. Accounts tell us that through the preaching of Methodists and the encouragement of Christian friends, Selina came to embrace the evangelical faith—a living trust in Christ that went beyond outward religion. This changed everything. No longer content with the trappings of society, she began to devote her energy and fortune to the gospel.
What made Selina’s faith remarkable was not only its depth but its direction. She was not content to keep it private. She believed her wealth and influence were entrusted to her for service. She opened her homes to traveling preachers like George Whitefield, offering them both shelter and a platform. She supported John Wesley’s efforts, even when his critics warned her that she was wasting her fortune on “enthusiasm.”
Over time, her involvement grew into something more than hospitality. She established Trevecca [treh-VEK-uh] College in Wales in 1768, a training ground for ministers who would carry the revival across Britain. She built chapels at her own expense, forming what became known as the Countess of Huntingdon’s Connexion—a network of congregations that held firmly to evangelical preaching and practical holiness.
But her path was not easy. Many in her circle thought her zeal undignified. Aristocrats mocked her for mingling with coal miners and servants. Some accused her of religious fanaticism. Others whispered cruel rumors, questioning her motives and even her morality. In a culture where women were expected to remain silent in spiritual leadership, Selina’s boldness drew fire.
Still, she pressed forward. She wrote in one of her letters, QUOTE: “I am a poor worm, but I serve a glorious Master.” That humility and resolve marked her life. She was not trying to make a name for herself, but to exalt the name of Christ.
By 1770, Selina Hastings had become one of the most important figures of the Evangelical Revival—not as a preacher, but as a patron, organizer, and intercessor. Her story reminds us that God often uses those the world overlooks or misunderstands to accomplish lasting work for His kingdom.
The deeper Selina threw herself into the Evangelical Revival, the sharper the opposition became. On the surface, her projects looked admirable—building chapels, supporting ministers, and giving to the poor. But in 18th-century England, those choices carried controversy.
Many Anglican clergy bristled at her Connexion chapels. Though she remained loyal to the Church of England, her growing network of congregations looked, to critics, like a rival denomination. Bishops scolded her for “disorder,” claiming she undermined the authority of parish priests. Some even tried to shut down her chapels.
Then came the mockery. Pamphlets circulated lampooning her “enthusiasm”—a word often used as an insult, meaning wild religious zeal. Cartoonists sketched her as a fanatical noblewoman duped by preachers. Gossip spread that she only craved attention.
Selina bore it all with remarkable steadiness. In her letters, she confessed how deeply the slander hurt, but she refused to quit. QUOTE: “The cross is my portion, and I desire no other.” To her, false accusations were proof that she shared in Christ’s sufferings.
Her friendships gave her strength. George Whitefield often stayed at her estate and relied on her support to fund missions and preaching tours. John Wesley, though sometimes at odds with Whitefield, also acknowledged her as a vital ally. Other leaders of the revival—Henry Venn, William Romaine, and Augustus Toplady—all leaned on her patronage and her prayers. Whitefield once wrote that without her generosity, “the gospel must have stopped at many doors.”
Trevecca College became the crown jewel of her efforts. There, young men from humble backgrounds were trained to preach with boldness and clarity. Some went on to plant churches across Britain; others carried the gospel overseas. Selina regularly visited the school, praying with students and urging them to combine learning with holiness.
But the more her work flourished, the more the criticism mounted. She was accused of being domineering, of meddling in church politics, even of wasting her fortune. Yet she pressed on, seeing herself as a steward of God’s resources, not an owner.
Her life by 1790 was a paradox: admired by thousands who came to faith through the revival, but slandered by others who could not accept a woman wielding such spiritual influence. She was both a noble countess and a servant willing to be despised for the gospel.
By the final years of her life, Selina Hastings was both frail in body and formidable in spirit. The ridicule had not stopped. Newspapers and pamphlets still mocked her as a meddlesome aristocrat chasing spiritual fads. Some accused her of trying to found her own church empire. Others sneered at her as a fanatic who had abandoned her station. Yet, the more they slandered, the more determined she became.
Her chapels—“The Countess of Huntingdon’s Connexion”—dotted the landscape. Many were filled with common laborers, coal miners, and servants who had found in her movement a place of belonging. Her influence even reached into the halls of power. She invited peers of the realm, scholars, and statesmen to hear the gospel preached in her drawing rooms. Sometimes the same evening would see both beggars and barons sitting side by side. For Selina, that was a foretaste of heaven.
False accusations continued. Whispered scandals claimed her generosity masked hidden motives. Some said she was naïve, being manipulated by ambitious preachers. But the testimonies of those who knew her best paint another picture. Henry Venn described her as “the truest friend the gospel ever had.” William Romaine called her “undaunted” in the face of ridicule. Even John Wesley, who had his differences with her, wrote of her “zeal” in advancing the kingdom.
In 1791, her body finally gave way. She died in London at age 83. Her last recorded words were simple: “My work is done. I have nothing to do but to go to my Father.”
The impact of her death rippled quickly. Ministers she had trained carried on her work. Trevecca College continued for years, sending out waves of preachers. Her Connexion survived long after her passing, forming a distinct group within the broader Evangelical Revival.
More than that, her example gave courage to others. At a time when women were rarely allowed to speak publicly in matters of faith, she had shown that influence did not require a pulpit.
Godly stewardship of wealth, hospitality, intercession, and resilience under slander could shape a movement just as surely as fiery preaching.
And, for all the accusations leveled against her, history remembers her not as a scandal but as a servant. Because in the end, the ridicule faded but the revival endured!
Selina Hastings left behind a lot. But it was more than chapels and colleges. She left a pattern of faithfulness that still matters. Her life shows how God can use influence—whether great or small—when it is surrendered fully to Him. She was a wealthy countess, but her story is not about privilege. It is about stewardship. She opened her purse, her homes, and her reputation to advance the gospel.
Her endurance through slander speaks loudly into our age. The Countess was ridiculed for daring to lead as a woman, for refusing to keep her faith private, and for giving away so much of her fortune. Whitefield wrote that “Selina’s generosity opened doors for the gospel that would have remained shut.” Today, believers may not face pamphlets mocking them in the press, but they still encounter suspicion, rejection, or caricature when they live boldly for Christ. Her story reminds us that faithfulness will sometimes attract scorn—and that’s not failure, but confirmation that light exposes darkness.
Her commitment to accountability also resonates. Through Trevecca College, she insisted that ministers be trained not only in preaching but in holy living. Through her Connexion chapels, she modeled what we might call “intentional community”—places where worship, discipline, and fellowship stood at the center.
Modern churches wrestle with similar needs. We see movements rising and falling on personalities instead of principles. We see ministries shaken by scandal when integrity is neglected. Selina’s story offers a warning and a way forward: purity of life, courage under fire, and a focus on Christ above reputation.
The legacy of Selina Hastings proves that revival is not sustained by charisma alone, but by communities shaped by holiness and leaders willing to endure hardship for the sake of truth. Her voice may be gone, but her influence still whispers to the church today: faithfulness is costly—and worth it.
Selina Hastings forces us to ask: what does endurance look like for us?
She had wealth, yes—but she also had every reason to retreat. Slander piled up. Mockery followed her. Whisper campaigns tried to discredit her motives. Many in high society thought a woman had no business financing chapels, training preachers, or standing beside men like Whitefield and Wesley. But instead of shrinking back, she pressed forward.
Her story raises uncomfortable but necessary questions.
Would you keep giving if every gift you made was criticized?
Would you keep speaking if your words were twisted against you?
Would you keep loving if your character was slandered?
The Countess of Huntingdon’s life shows us that faithfulness is not measured by applause but by perseverance. Revival came not only through great sermons but through quiet sacrifices—a wealthy widow opening her estate for a college, selling jewelry to fund chapels, praying for ministers as they rode out into the fields.
Most of us don’t have her resources, but we face her same choice: will we live for the approval of others, or will we live for the pleasure of God?
Faithfulness today might look like standing firm in your workplace when your convictions are unpopular. It might mean opening your home for prayer when others roll their eyes. It might mean persevering in generosity when people question your motives.
The Countess reminds us that slander cannot silence the gospel. Only our compromise can.
So here’s the call: endure. Stay faithful. Let holiness, not reputation, be your measure. Live so that long after the whispers fade, the fruit of your faith still speaks.
If this story of Selina Hastings challenged or encouraged you, would you consider sharing this episode with a friend? You never know who might need to hear it.
And if you found today’s episode meaningful, leaving a review on your podcast app helps others discover the show.
Be sure to follow COACH for new weekly episodes as we continue tracing the story of the church.
Check the show notes for today’s sources, including both supportive and contrary opinions. You’ll also find Amazon links to helpful resources. As an Amazon Associate, I earn from qualifying purchases.
Next time, we’ll keep digging into church history with stories that shaped the faith we live today.
On Fridays, we stay between 1501 and the present.
And don’t forget, COACH episodes are also available on YouTube—just search for the That’s Jesus Channel.
Thanks for listening to COACH – Church Origins and Church History. I’m Bob Baulch with the That’s Jesus Channel.
Have a great day—and be blessed.
(Podcast humor: With my Amazon kickbacks from this episode, I might be able to afford… a second-hand hymnbook from the 1700s. Slightly worn, but still good for revival.)
References
Quotes
Q1: QUOTE: “The world is my parish.” [1] [Verbatim]
Q2: Selina Hastings wrote in her letters: “I am a poor worm, but I serve a glorious Master” [7] [Verbatim].
Q3: Selina Hastings wrote: “The cross is my portion, and I desire no other” [7] [Paraphrased].
Q4: Henry Venn described her as “the truest friend the gospel ever had” [5] [Summarized].
Q5: Selina Hastings’ last recorded words: “My work is done. I have nothing to do but to go to my Father” [4] [Paraphrased].
Q6: Whitefield wrote that “Selina’s generosity opened doors for the gospel that would have remained shut” [2] [Paraphrased].
Z-Notes
Z1: Selina Hastings (1707–1791) was the daughter of Theophilus Hastings, 9th Earl of Huntingdon, and became Countess by marriage. [4]
Z2: She established Trevecca College in Wales in 1768 to train evangelical ministers. [4]
Z3: Her network of chapels became known as the Countess of Huntingdon’s Connexion during her lifetime. [4]
Z4: She hosted and supported key revival leaders including George Whitefield and John Wesley. [2][1]
Z5: Contemporary critics labeled revival fervor “enthusiasm,” a pejorative for excessive zeal. [10][11]
Z6: The Connexion continued after 1791; numerous chapels remained active into the 19th century. [4][9]
Z7: Henry Venn, William Romaine, and Augustus Toplady had documented ties to her patronage. [5][6][8]
Z8: Whitefield relied on aristocratic patronage, including the Countess, for preaching logistics. [2][3]
Z9: Methodists faced Anglican opposition over lay preaching and extra-parochial chapels. [1][10]
Z10: Basil of Caesarea organized charitable works (Basiliad), exemplifying stewardship. [12]
Z11: John Chrysostom exhorted the rich to use wealth for the poor, grounding charity in holiness. [13]
Z12: Augustine warned against slander and urged unity in truth and charity. [14]
POP (Parallel Orthodox Perspective)
P1: Evangelical holiness and mercy align with patristic models (Basil/Chrysostom) of stewardship. [12][13]
P2: Bearing reproach for Christ reflects historic Christian suffering in ministry. [6][14]
P3: Training ministers in doctrine and holiness echoes ancient catechetical ideals. [12][13]
P4: Lay support (hospitality, funding) is consistent with orthodox co-labor practices. [1][2][12]
SCOP (Skeptical or Contrary Opinion Point)
S1: Some argue the Connexion undermined parish order, acting as a rival structure. [9][10][11]
S2: Claims of universal praise are overstated; patronage was seen as paternalistic. [11][15]
S3: The scale and permanence of her chapel network are debated. [4][9]
S4: “Slander” may reflect theological disputes rather than personal attacks. [10][11][15]
References
Equipment
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Composer: Poradovskyi Andrii (BMI IPI Number: 01055591064)
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By That’s Jesus Channel / Bob Baulch1791 – Selina Hastings, Countess of Huntingdon, Endures Slander Yet Advances the Evangelical Revival
Published 8/22/2025
-------------------------------------------------------
Small Group Handout
COACH: Church Origins and Church History
Selina Hastings, Countess of Huntingdon (1791)
Summary
Selina Hastings used her wealth, influence, and courage to fuel the Evangelical Revival. She trained ministers through Trevecca College, sponsored chapels called the “Countess of Huntingdon’s Connexion,” and supported leaders like George Whitefield and John Wesley. As a woman leading boldly in the 18th century, she endured slander and ridicule — yet remained steadfast until her death in 1791. Her life reminds us that revival comes through faithfulness, generosity, and endurance, not comfort or reputation.
Scripture for Reflection
1 Peter 4:14 — “If you are insulted for the name of Christ, you are blessed…”
Hebrews 13:16 — “Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God.”
Galatians 6:9 — “Let us not grow weary of doing good, for in due season we will reap, if we do not give up.”
Discussion Questions
Selina faced constant ridicule — would you keep serving Christ if your reputation was attacked?
How can ordinary believers today use their resources (money, homes, influence, skills) to advance the gospel?
Selina trained ministers and emphasized holy living. How can our churches better prepare leaders to endure slander, temptation, and pressure?
Revival in her day reached coal miners and servants as well as nobles. How can the church today better reflect that same gospel inclusiveness?
She lived for God’s approval, not society’s. What pressures tempt us to live for people’s praise instead of God’s pleasure?
Application
Personal: Ask yourself — what sacrifice am I willing to make if mocked for my faith?
Group: Commit to praying for someone in leadership who faces criticism or spiritual attack.
Church: Discuss how your community can use generosity, prayer, and hospitality to strengthen revival today.
Prayer Prompt
“Lord, give us courage to endure slander, wisdom to use what we have for Your kingdom, and hearts that value faithfulness over reputation. May we, like Selina Hastings, live for Your pleasure alone.”
--------------------------------------------------------------
50-Word Description
In 1791, Selina Hastings, Countess of Huntingdon, died after decades of championing the Evangelical Revival. She built chapels, founded Trevecca College, and defended preachers like Whitefield and Wesley. Though mocked and slandered, she endured with faith. Her legacy birthed churches, missions, and a bold witness that shaped Protestant evangelicalism.
150-Word Description
In 1791, Selina Hastings, Countess of Huntingdon, died, leaving a legacy that fueled the Evangelical Revival. Using her wealth and influence, she founded Trevecca College, built chapels for her Connexion, and supported preachers like Whitefield and Wesley. Facing relentless slander as a woman in leadership, she persevered, modeling stewardship and courage. Her work birthed churches and missions, shaping Protestant evangelicalism. Her endurance under ridicule mirrors modern challenges to live boldly for Christ. Rooted in Hebrews 12:14, this episode asks if we’d press on despite scorn, inspiring steadfast faith.
Keywords (≤500 characters)
Selina Hastings, Countess of Huntingdon, Evangelical Revival, Trevecca College, Countess of Huntingdon’s Connexion, George Whitefield, John Wesley, Augustus Toplady, Henry Venn, William Romaine, Methodist movement, 18th century evangelicalism, church history, patron of revival, women in ministry history, Methodist chapels, Wesley journals, Whitefield letters, slander in church history.
Hashtags
#ChurchHistory #EvangelicalRevival #SelinaHastings #Wesley #Whitefield
Transcript
The year was 1791.
England was alive with spiritual fire—yet just as often, with suspicion.
John Wesley had only months to live. George Whitefield was long in the grave. But one figure still stood at the center of the Evangelical Revival: a widowed noblewoman whose name carried weight in courts and chapels alike—Selina Hastings.
Her money built chapels. Her vision sent preachers across Britain. Her determination opened the doors of Trevecca College to train the next generation of ministers. Yet for all her generosity, she was mocked relentlessly. Pamphlets ridiculed her faith. Satirists painted her as a meddling fanatic. Rumors whispered that her zeal was nothing but vanity in disguise.
A woman in 18th-century England who dared to lead was already a target. A woman who dared to lead in the name of Christ became a lightning rod.
Still, Selina pressed forward. She believed the gospel was worth her reputation.
Which leaves us with a haunting question:
If you were slandered for your faith, would you retreat into silence… or keep pressing on, even when the whole world laughed?
From the That’s Jesus Channel, welcome to COACH—Church Origins and Church History.
I’m Bob Baulch.
On Fridays, we stay between 1501 and the present.
And today we are stepping into the year 1791. It was the year Selina Hastings—the Countess of Huntingdon—passed from this world, leaving behind a legacy that reshaped the Evangelical Revival.
Selina was born into privilege, but she spent her life spending that privilege for the sake of the gospel. She used her position and wealth to train ministers, plant chapels, and open doors for preachers who might otherwise have been silenced. George Whitefield, John Wesley, and dozens more found support through her influence.
But the story is not one of ease. For every chapel built, a mocking voice rose against her. For every preacher encouraged, rumors and insults chased her name. Selina Hastings bore the weight of ridicule in a society that doubted both her gender and her faith.
Her life invites us to consider what it means to press forward when the world whispers against us—and to see how God used one determined woman to change a generation.
Selina Hastings was born in 1707 into the high society of England. As the daughter of Theophilus Hastings, the ninth Earl of Huntingdon, she was raised in a world of privilege, refinement, and influence. By marriage she became a countess, moving easily among the nobility, invited to royal courts, and surrounded by wealth. Yet beneath the titles and estates, her heart was restless.
In her thirties, she experienced a deep spiritual awakening. Accounts tell us that through the preaching of Methodists and the encouragement of Christian friends, Selina came to embrace the evangelical faith—a living trust in Christ that went beyond outward religion. This changed everything. No longer content with the trappings of society, she began to devote her energy and fortune to the gospel.
What made Selina’s faith remarkable was not only its depth but its direction. She was not content to keep it private. She believed her wealth and influence were entrusted to her for service. She opened her homes to traveling preachers like George Whitefield, offering them both shelter and a platform. She supported John Wesley’s efforts, even when his critics warned her that she was wasting her fortune on “enthusiasm.”
Over time, her involvement grew into something more than hospitality. She established Trevecca [treh-VEK-uh] College in Wales in 1768, a training ground for ministers who would carry the revival across Britain. She built chapels at her own expense, forming what became known as the Countess of Huntingdon’s Connexion—a network of congregations that held firmly to evangelical preaching and practical holiness.
But her path was not easy. Many in her circle thought her zeal undignified. Aristocrats mocked her for mingling with coal miners and servants. Some accused her of religious fanaticism. Others whispered cruel rumors, questioning her motives and even her morality. In a culture where women were expected to remain silent in spiritual leadership, Selina’s boldness drew fire.
Still, she pressed forward. She wrote in one of her letters, QUOTE: “I am a poor worm, but I serve a glorious Master.” That humility and resolve marked her life. She was not trying to make a name for herself, but to exalt the name of Christ.
By 1770, Selina Hastings had become one of the most important figures of the Evangelical Revival—not as a preacher, but as a patron, organizer, and intercessor. Her story reminds us that God often uses those the world overlooks or misunderstands to accomplish lasting work for His kingdom.
The deeper Selina threw herself into the Evangelical Revival, the sharper the opposition became. On the surface, her projects looked admirable—building chapels, supporting ministers, and giving to the poor. But in 18th-century England, those choices carried controversy.
Many Anglican clergy bristled at her Connexion chapels. Though she remained loyal to the Church of England, her growing network of congregations looked, to critics, like a rival denomination. Bishops scolded her for “disorder,” claiming she undermined the authority of parish priests. Some even tried to shut down her chapels.
Then came the mockery. Pamphlets circulated lampooning her “enthusiasm”—a word often used as an insult, meaning wild religious zeal. Cartoonists sketched her as a fanatical noblewoman duped by preachers. Gossip spread that she only craved attention.
Selina bore it all with remarkable steadiness. In her letters, she confessed how deeply the slander hurt, but she refused to quit. QUOTE: “The cross is my portion, and I desire no other.” To her, false accusations were proof that she shared in Christ’s sufferings.
Her friendships gave her strength. George Whitefield often stayed at her estate and relied on her support to fund missions and preaching tours. John Wesley, though sometimes at odds with Whitefield, also acknowledged her as a vital ally. Other leaders of the revival—Henry Venn, William Romaine, and Augustus Toplady—all leaned on her patronage and her prayers. Whitefield once wrote that without her generosity, “the gospel must have stopped at many doors.”
Trevecca College became the crown jewel of her efforts. There, young men from humble backgrounds were trained to preach with boldness and clarity. Some went on to plant churches across Britain; others carried the gospel overseas. Selina regularly visited the school, praying with students and urging them to combine learning with holiness.
But the more her work flourished, the more the criticism mounted. She was accused of being domineering, of meddling in church politics, even of wasting her fortune. Yet she pressed on, seeing herself as a steward of God’s resources, not an owner.
Her life by 1790 was a paradox: admired by thousands who came to faith through the revival, but slandered by others who could not accept a woman wielding such spiritual influence. She was both a noble countess and a servant willing to be despised for the gospel.
By the final years of her life, Selina Hastings was both frail in body and formidable in spirit. The ridicule had not stopped. Newspapers and pamphlets still mocked her as a meddlesome aristocrat chasing spiritual fads. Some accused her of trying to found her own church empire. Others sneered at her as a fanatic who had abandoned her station. Yet, the more they slandered, the more determined she became.
Her chapels—“The Countess of Huntingdon’s Connexion”—dotted the landscape. Many were filled with common laborers, coal miners, and servants who had found in her movement a place of belonging. Her influence even reached into the halls of power. She invited peers of the realm, scholars, and statesmen to hear the gospel preached in her drawing rooms. Sometimes the same evening would see both beggars and barons sitting side by side. For Selina, that was a foretaste of heaven.
False accusations continued. Whispered scandals claimed her generosity masked hidden motives. Some said she was naïve, being manipulated by ambitious preachers. But the testimonies of those who knew her best paint another picture. Henry Venn described her as “the truest friend the gospel ever had.” William Romaine called her “undaunted” in the face of ridicule. Even John Wesley, who had his differences with her, wrote of her “zeal” in advancing the kingdom.
In 1791, her body finally gave way. She died in London at age 83. Her last recorded words were simple: “My work is done. I have nothing to do but to go to my Father.”
The impact of her death rippled quickly. Ministers she had trained carried on her work. Trevecca College continued for years, sending out waves of preachers. Her Connexion survived long after her passing, forming a distinct group within the broader Evangelical Revival.
More than that, her example gave courage to others. At a time when women were rarely allowed to speak publicly in matters of faith, she had shown that influence did not require a pulpit.
Godly stewardship of wealth, hospitality, intercession, and resilience under slander could shape a movement just as surely as fiery preaching.
And, for all the accusations leveled against her, history remembers her not as a scandal but as a servant. Because in the end, the ridicule faded but the revival endured!
Selina Hastings left behind a lot. But it was more than chapels and colleges. She left a pattern of faithfulness that still matters. Her life shows how God can use influence—whether great or small—when it is surrendered fully to Him. She was a wealthy countess, but her story is not about privilege. It is about stewardship. She opened her purse, her homes, and her reputation to advance the gospel.
Her endurance through slander speaks loudly into our age. The Countess was ridiculed for daring to lead as a woman, for refusing to keep her faith private, and for giving away so much of her fortune. Whitefield wrote that “Selina’s generosity opened doors for the gospel that would have remained shut.” Today, believers may not face pamphlets mocking them in the press, but they still encounter suspicion, rejection, or caricature when they live boldly for Christ. Her story reminds us that faithfulness will sometimes attract scorn—and that’s not failure, but confirmation that light exposes darkness.
Her commitment to accountability also resonates. Through Trevecca College, she insisted that ministers be trained not only in preaching but in holy living. Through her Connexion chapels, she modeled what we might call “intentional community”—places where worship, discipline, and fellowship stood at the center.
Modern churches wrestle with similar needs. We see movements rising and falling on personalities instead of principles. We see ministries shaken by scandal when integrity is neglected. Selina’s story offers a warning and a way forward: purity of life, courage under fire, and a focus on Christ above reputation.
The legacy of Selina Hastings proves that revival is not sustained by charisma alone, but by communities shaped by holiness and leaders willing to endure hardship for the sake of truth. Her voice may be gone, but her influence still whispers to the church today: faithfulness is costly—and worth it.
Selina Hastings forces us to ask: what does endurance look like for us?
She had wealth, yes—but she also had every reason to retreat. Slander piled up. Mockery followed her. Whisper campaigns tried to discredit her motives. Many in high society thought a woman had no business financing chapels, training preachers, or standing beside men like Whitefield and Wesley. But instead of shrinking back, she pressed forward.
Her story raises uncomfortable but necessary questions.
Would you keep giving if every gift you made was criticized?
Would you keep speaking if your words were twisted against you?
Would you keep loving if your character was slandered?
The Countess of Huntingdon’s life shows us that faithfulness is not measured by applause but by perseverance. Revival came not only through great sermons but through quiet sacrifices—a wealthy widow opening her estate for a college, selling jewelry to fund chapels, praying for ministers as they rode out into the fields.
Most of us don’t have her resources, but we face her same choice: will we live for the approval of others, or will we live for the pleasure of God?
Faithfulness today might look like standing firm in your workplace when your convictions are unpopular. It might mean opening your home for prayer when others roll their eyes. It might mean persevering in generosity when people question your motives.
The Countess reminds us that slander cannot silence the gospel. Only our compromise can.
So here’s the call: endure. Stay faithful. Let holiness, not reputation, be your measure. Live so that long after the whispers fade, the fruit of your faith still speaks.
If this story of Selina Hastings challenged or encouraged you, would you consider sharing this episode with a friend? You never know who might need to hear it.
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Be sure to follow COACH for new weekly episodes as we continue tracing the story of the church.
Check the show notes for today’s sources, including both supportive and contrary opinions. You’ll also find Amazon links to helpful resources. As an Amazon Associate, I earn from qualifying purchases.
Next time, we’ll keep digging into church history with stories that shaped the faith we live today.
On Fridays, we stay between 1501 and the present.
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Thanks for listening to COACH – Church Origins and Church History. I’m Bob Baulch with the That’s Jesus Channel.
Have a great day—and be blessed.
(Podcast humor: With my Amazon kickbacks from this episode, I might be able to afford… a second-hand hymnbook from the 1700s. Slightly worn, but still good for revival.)
References
Quotes
Q1: QUOTE: “The world is my parish.” [1] [Verbatim]
Q2: Selina Hastings wrote in her letters: “I am a poor worm, but I serve a glorious Master” [7] [Verbatim].
Q3: Selina Hastings wrote: “The cross is my portion, and I desire no other” [7] [Paraphrased].
Q4: Henry Venn described her as “the truest friend the gospel ever had” [5] [Summarized].
Q5: Selina Hastings’ last recorded words: “My work is done. I have nothing to do but to go to my Father” [4] [Paraphrased].
Q6: Whitefield wrote that “Selina’s generosity opened doors for the gospel that would have remained shut” [2] [Paraphrased].
Z-Notes
Z1: Selina Hastings (1707–1791) was the daughter of Theophilus Hastings, 9th Earl of Huntingdon, and became Countess by marriage. [4]
Z2: She established Trevecca College in Wales in 1768 to train evangelical ministers. [4]
Z3: Her network of chapels became known as the Countess of Huntingdon’s Connexion during her lifetime. [4]
Z4: She hosted and supported key revival leaders including George Whitefield and John Wesley. [2][1]
Z5: Contemporary critics labeled revival fervor “enthusiasm,” a pejorative for excessive zeal. [10][11]
Z6: The Connexion continued after 1791; numerous chapels remained active into the 19th century. [4][9]
Z7: Henry Venn, William Romaine, and Augustus Toplady had documented ties to her patronage. [5][6][8]
Z8: Whitefield relied on aristocratic patronage, including the Countess, for preaching logistics. [2][3]
Z9: Methodists faced Anglican opposition over lay preaching and extra-parochial chapels. [1][10]
Z10: Basil of Caesarea organized charitable works (Basiliad), exemplifying stewardship. [12]
Z11: John Chrysostom exhorted the rich to use wealth for the poor, grounding charity in holiness. [13]
Z12: Augustine warned against slander and urged unity in truth and charity. [14]
POP (Parallel Orthodox Perspective)
P1: Evangelical holiness and mercy align with patristic models (Basil/Chrysostom) of stewardship. [12][13]
P2: Bearing reproach for Christ reflects historic Christian suffering in ministry. [6][14]
P3: Training ministers in doctrine and holiness echoes ancient catechetical ideals. [12][13]
P4: Lay support (hospitality, funding) is consistent with orthodox co-labor practices. [1][2][12]
SCOP (Skeptical or Contrary Opinion Point)
S1: Some argue the Connexion undermined parish order, acting as a rival structure. [9][10][11]
S2: Claims of universal praise are overstated; patronage was seen as paternalistic. [11][15]
S3: The scale and permanence of her chapel network are debated. [4][9]
S4: “Slander” may reflect theological disputes rather than personal attacks. [10][11][15]
References
Equipment
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