At the commencement of
the nineteenth century, the Synod of Virginia consisted of the
Presbyterian ministers and churches in the States of Virginia and
Kentucky, then a part of Virginia, and Pennsylvania west of the
Allegheny Mountains; and was the theatre of one of those great religious
movements which convulse society, and leave their impress for
generations. It commenced in Kentucky, and spread northward, eastward,
and southward, following the track of the pioneers of the forest first,
and then seeking beyond the mountains the homes they had left. Its
character, like the beautiful country in which it commenced, and the
people that were the subjects, was unlike in many of its externals to
any awakening, of which the church, in her numerous histories, has any
record. In Kentucky the excitement was greatest; and the good and the
evil interwoven, most prominent and enduring. It has formed the theme of
history already, and will claim for ever a chapter in the history of
that State. In North Carolina, the consequences, full of blessings to
the Church and State, were abundant, and will form a part of her record
for ever. West Pennsylvania has many monuments to tell of the
excellencies of that great religious movement which made all things,
like this beautiful country, new.
In 1802, the Synod of
Virginia was divided, and from her bounds were constituted three Synods,
that of Virginia confined to the State, Kentucky, and Pittsburg
embracing West Pennsylvania. In each of these Synods the work of God had
progressed, moulded in its externals by the varying condition of the
population. Sin is the same in its nature and attributes everywhere, and
in all time; the love of God is as pure and unchanging as its source;
and the grace of Christ as purifying and transforming as at the day of
Pentecost. But the manner the great truths of the gospel shall stir the
passions, alike in all time in the great principle, will in
circumstantials show a striking variety, like the color and forms of the
race.
The Synod of Virginia
after this great curtailment of her boundaries and churches, numbered on
her list of laborers twenty-seven ordained ministers and five
licentiates. In the bounds of the two Hanovers, were James Waddell,
William Irvin, and Archibald M’Roberts, without a pastoral charge; James
Mitchel and James Turner, in Bedford; John D. Blair occupying Hanover
and Henrico; Drury Lacy, Cumberland; Matthew Lyle, Buffalo and Briery;
James Robinson, Rockfish and Cove; William Calhoon, Albemarle; and
Archibald Alexander at the head of Hampden Sidney College. In the
Presbytery of Lexington, then containing Montgomery and Greenbrier were,
Benjamin Erwin, without charge; William Wilson,
Augusta church; John
McCue, Tinkling Spring; Samuel Houston, Falling Spring and High Bridge;
Benjamin Grigsby, Lewisburg and Concord; Samuel Brown, New Providence;
Robert Wilson, Windy Cove, Little Spring, and Rocky Spring; Robert
Logan, without charge; and George A. Baxter, New Monmouth and Lexington,
and head of Liberty Hall, or Washington Academy, with John Glendy, a
probationer from Ireland, supplying Staunton, Bethel, and Brown’s
meeting-house. In the Presbytery of Winchester, were Amos Thompson,
without charge; Moses Hoge, Shepherdstown; Nash Legrand, Cedar Creek and
Opecquon ; William Hill, Winchester; William Williamson, South River and
Flint Run; John Lyle, Romney, Springfield, and Frankfort; Joseph Glass,
Gerardstown and Back Creek. The licentiates were, Daniel Blain, William
McPheeters, John Todd, John Mines, and John Chavis, a colored man. These
thirty-two Presbyterian ministers scattered over the large State of
Virginia, felt their hearts moved at the reports brought in from
Kentucky. Most of them had friends, and many of them relatives, in the
midst of the excitement. Mr. Baxter made a tour through Kentucky in the
year 1801, observing carefully the circumstances of the religious
meetings, and, like a true philosopher, gathering facts for his future
consideration, without any previously formed theory. On his return, he
wrote to his friend Archibald Alexander, of Hampden Sidney College, the
result of his observations.
To the Rev. Archibald
Alexander.
Washington Academy, Jan.
1st, 1802.
Rev. and dear Sir — I now
sit down agreeably to promise, to give you some account of the revival
of religion in the State of Kentucky; you have, no doubt, heard already
of the Green River and Cumberland revivals. I will just observe, that
last summer is the fourth since the revival commenced in those places;
and that it has been more remarkable than any of the preceding, not only
for lively and fervent devotion among Christians, but also for
awakenings and conversions among the careless; and it is worthy of
notice that very few instances of apostasy have hitherto appeared. As I
was not myself in the Cumberland country, all I can say about it is from
the testimony of others; but I was uniformly told by those who had been
there, that their religious assemblies were more solemn, and the
appearance of the work much greater than what had been in Kentucky; any
enthusiastic symptoms which might at first have attended the revival,
had greatly subsided, whilst the serious concern and engagedness of the
people were visibly increased.
In the older settlements
of Kentucky the revival made its first appearance among the
Presbyterians last spring. The whole of that country about a year before
was remarkable for vice and dissipation ; and I have been credibly
informed that a decided majority of the people were professed infidels.
During the last winter appearances were favorable among the Baptists,
and great numbers were added to their churches. Early in the spring the
ministrations of the Presbyterian clergy began to be better attended
than they had been for many years before. Their worshipping assemblies
became more solemn, and the people, after they were dismissed, showed a
strange reluctance at leaving the place ; they generally continued some
time in the meeting-house, in singing or in religious conversation.
Perhaps about the last of May or the first of June the awakenings became
general in some congregations, and spread through the country in every
direction with amazing rapidity. I left that country about the first of
November, at which time this revival, in connexion with the one on
Cumberland, had covered the whole State, excepting a small settlement
which borders on the waters of Green river, in which no Presbyterian
ministers are settled, and I believe very few of any denomination. The
power with which this revival has spread, and its influence in
moralizing the people, are difficult for you to conceive of, and more
difficult for me to describe. I had heard many accounts and seen many
letters respecting it before I went to that country; but my
expectations, though greatly raised, were much below the reality of the
work. The congregations, when engaged in worship, presented scenes of
solemnity superior to what I had ever seen before; and in private houses
it was no uncommon thing to hear parents relate to strangers the
wonderful things which God had done in their neighborhoods, whilst a
large circle of young people would be in tears.
On my way to Kentucky, I
was told by settlers on the road, that the character of Kentucky
travellers was entirely changed, and that they were now as distinguished
for sobriety as they had formerly been for dissoluteness; and indeed, I
found Kentucky the most moral place I had ever been in; a profane
expression was hardly heard; a religious awe seemed to pervade the
country; and some deistical characters had confessed that from whatever
cause the revival might originate, it certainly made the people better.
Its influence was not less visible in promoting a friendly temper;
nothing could appear more amiable than that undissembled benevolence
which governs the subjects of this wrork. I have often wished that the
mere politician or deist could observe with impartiality their peaceful
and amicable spirit. He would certainly see that nothing could equal the
religion of Jesus for promoting even the temporal happiness of society.
Some neighborhoods visited by the revival had been formerly notorious
for private animosities, and many petty law-suits had commenced on that
ground. When the parties in these quarrels were impressed with religion,
the first thing was to send for their antagonists; and it was often very
affecting to see their meeting. Both had seen their faults, and both
contended that they ought to make concessions, till at last they were
obliged to request each to forbear all mention of the past, and to act
as friends and brothers for the future. Now, sir, let modern
philosophists talk of reforming the world by banishing Christianity and
introducing their licentious systems. The blessed gospel of our God and
Saviour is showing what it can do.
Some circumstances have
concurred to distinguish the Kentucky revival from most others of which
we have had any account. I mean the largeness of the assemblies on
sacramental occasions, the length of time they continued on the ground
in devotional exercises, and the great numbers who have fallen down
under religious impressions. On each of these particulars I shall make
some remarks. 1st. With respect to the largeness of the assemblies. It
is generally supposed that at many places there were not fewer than
eight, ten, or twelve thousand people. At a place called Cane Ridge
Meeting House, many are of opinion there were at least twenty thousand.
There were 140 wagons which came loaded with people, besides other wheel
carriages. Some persons had come 200 miles. The largeness of these
assemblies was an inconvenience — they were too numerous to be addressed
by one speaker; it therefore became necessary for several ministers to
officiate at the same time at different stands. This afforded an
opportunity to those who were but slightly impressed with religion to
wander to and fro between the different places of worship, which created
an appearance of confusion, and gave ground to such as were unfriendly
to the work to charge it with disorder.
Another cause also
conduced to the same effect; about this time, the people began to fall
down in great numbers, under serious impressions. This was a new thing
among Presbyterians; it excited universal astonishment, and created a
curiosity which could not be restrained, when people fell even during
the most solemn parts of divine service. Those who stood near, were so
extremely anxious to see how they were affected, that they often crowded
about them, so as to disturb the worship. But these causes of disorder
were soon removed; different sacraments were appointed on the same
Sabbath, which divided the people, and the falling down became so
familiar as to excite no disturbance. In October, I attended three
sacraments; at each, there were supposed to be four or five thousand
people, and everything was conducted with strict propriety. When persons
fell, those who were near took care of them, and everything continued
quiet until the worship was concluded.
2d. The length of time
that people continue at the places of worship, is another important
circumstance of the Kentucky revival. At Cane Ridge they met on Friday,
and continued till Wednesday evening, night and day, without
intermission, either in public or private exercises of devotion, and
with such earnestness, that heavy showers of rain were not sufficient to
disperse them. On other sacramental occasions, they generally continued
on the ground until Monday or Tuesday evening; and had not the preachers
been exhausted and obliged to retire, or had they chosen to prolong the
worship, they might have kept the people any length of time they
pleased; and all this was or might have been done in a country where,
less than twelve months before, the clergy found it difficult to detain
the people during the usual exercises of the Sabbath.
The practice of camping
on the ground was introduced partly by necessity, and partly by
inclination; the assemblies were generally too large to be received by
any common neighborhood; everything indeed was done which hospitality
and brotherly kindness could do, to accommodate the people ; public and
private houses were opened, and free invitations given to all persons
who wished to retire. Farmers gave up their meadows, before they were
mown, to supply the horses; yet, notwithstanding all this liberality, it
would have been impossible, in many cases, to have accommodated the
whole assemblies with private lodgings; but, besides, the people were
unwilling to suffer any interruption in their devotions, and they formed
an attachment to the place where they were continually seeing so many
careless sinners receiving their first impressions, and so many deists
constrained to call on the formerly despised name of Jesus; they
conceived a sentiment like what Jacob felt in Bethel, “Surely the Lord
is in this place.” “This is none other but the house of God, and this is
the gate of heaven.”
3d. The number of persons
who have fallen down under serious impressions in this revival, is
another matter worthy of attention; and on this I shall be more
particular, as it seems to be the principal cause why this work should
be more suspected of enthusiasm than some other revivals. At Cane Ridge
sacrament, it is generally supposed not less than one thousand persons
fell prostrate to the ground, among whom were many infidels. At one
sacrament which i attended, the number that fell was thought to be more
than three hundred. Persons who fall, are generally such as had
manifested symptoms of the deepest impressions for some time previous to
that event. It is common to see them shed tears plentifully for about an
hour. Immediately before they become totally powerless, they are seized
with a tremor, and sometimes, though not often, they utter one or two
piercing shrieks, in the moment of falling; persons in this situation
are affected in different degrees; sometimes, when unable to stand 01*
sit, they have the use of their hands, and can converse with perfect
composure. In other cases they are unable to speak, the pulse becomes
weak, and they draw a difficult breath, about once in a minute: in some
instances, their extremities become cold, and pulsation, breathing, and
all the signs of life forsake them for nearly an hour. Persons who have
been in this situation have uniformly avowed that they felt no bodily
pain, that they had the entire use of their reason and reflection, and
when recovered, they could relate everything that had been said or done
near them, or which could possibly fall within their observation.
From this it appears that
their falling is neither common fainting, nor a nervous action. Indeed
this strange phenomenon appears to have taken every possible turn to
baffle the conjectures of those who are not willing to consider it" a
supernatural work. Persons have sometimes fallen on their way from
public worship; and sometimes after they had arrived at home; and in
some cases when they were pursuing their common business on their farms,
or when retired for secret devotion. It was above observed that persons
generally are seriously affected for some time previous to their
falling; in many cases, however, it is otherwise. Numbers of thoughtless
sinners have fallen as suddenly as if struck with lightning. Many
professed infidels, arid other vicious characters have been arrested in
this way, and sometimes at the very time they were uttering blasphemies
against the work.
At the beginning of the
revival in Shelby County, the appearances, as related to me by
eye-witnesses, were very surprising indeed. The revival had before this
spread with irresistible power through the adjacent counties; and many
of the pious had attended distant sacraments with great benefit. These
were much engaged, and felt unusual freedom in their addresses at the
throne of grace, for the out-pouring of the divine Spirit at the
approaching sacrament in Shelby. The sacrament came on in September. The
people as usual met on Friday: but all were languid, and the exercises
went on heavily. On Saturday and Sunday morning it was no better. At
length the communion service commenced, everything was still lifeless :
whilst the minister of the place was speaking at one. of the tables,
without any unusual animation, suddenly there were several shrieks from
"different parts of the assembly; instantly persons fell in every
direction; the feelings of the pious were suddenly revived, and the work
progressed with extraording power, till the conclusion of. the
solemnity. This phenomenon of falling is common to all ages, sexes, and
characters; and when they fall they are differently exercised. Some
pious people have fallen under a sense of ingratitude and hardness of
heart, and others under affecting manifestations of the love and good of
God. Many thoughtless persons under legal convictions, have obtained
comfort before they arose.
But perhaps the most
numerous class consists of those who fall under distressing views of
their guilt, who arise with the same fearful apprehensions, and continue
in that state for some days, perhaps weeks, before they' receive
comfort. I have conversed with many who fell under the influence of
comfortable feelings, and the account they gave of their exercises while
they lay entranced was very surprising. I know not how t6 give you a
better idea of them than by . sayiug, that in many cases they appeared
to surpass the dying exercises of Dr. Finley; their minds appeared
wholly swallowed up in contemplating the perfections of Deity, as
illustrated in the plan of salvation, and whilst they lay apparently
senseless, and almost lifeless, their minds were more vigorous, and
their memories more retentive and accurate than they had ever been
before.
I have heard men of
respectability assert that their manifestations of gospel truth were so
clear, as to require some caution when they began to speak, lest they
should *use language which might induce their hearers to suppose, that
they had seen those things with their bodily eyes; but at the same time
they had seen no image, nor sensible representation, nor indeed any
thing besides the old truths contained in the Bible. Among those whose
minds were filled with the most delightful communications of divine
love, I but seldom observed anything extatic. Their expressions were
just and rational, they conversed with calmness and composure, and on
their first recovering the use of speech, they appeared like persons
recovering from a violent disease which had left them on the borders of
the grave. I have sometimes been present when persons who fell under the
influence of convictions, obtained relief before they arose; in these
cases it was impossible not to observe how strongly the change in their
minds was depicted in their countenances. Instead of a face of horror
and despair, they assumed one open, luminous, serene and expressive of
all the comfortable feelings of religion. As to those who fall down
under legal convictions and continue in that state, they are not
different from those who receive convictions in other revivals,
excepting that their distress is more severe. Indeed extraordinary power
is the leading characteristic of this revival; both saints and sinners
have more striking discoveries of the realities of another world, than I
have ever known on any other occasion.
I trust I have said
enough on this subject to enable you to judge, how far the charge of
enthusiasm is applicable to it. Lord Lyttleton in his letter on the
conversion of St. Paul observes, (I think justly), that enthusiasm is a
vain self-righteous spirit, swelled with self-sufficiency and disposed
to glory in its religious attainments. If this be a good definition
there has been perhaps as little enthusiasm in the Kentucky revival as
in any other. Never have I seen more genuine marks of that humility
which disclaims the merit of its own duties, and looks to the Lord Jesus
Christ as the only way of acceptance with God. I was indeed highly
pleased to find that Christ was all in all in their religion, as well as
in the religion of the gospel. Christians in their highest attainments
seemed most sensible of their entire dependence on divine grace, and it
was truly affecting to hear with what agonizing anxiety awakened sinners
enquired for Christ, as the only physician who could give them any help.
Those who call these things enthusiasm ought to tell us what they
understand by the spirit of Christianity. In fact, sir, this revival
operates as our Saviour promised the Holy Spirit should when sent into
the world: it convinces of sin, of righteousness, and of judgment; a
strong confirmation to my mind, both that the promise is divine, and
that this is a remarkable fulfilment of it.
It would be of little
avail to object to all this, that probably the professions of many were
counterfeited. Such an objection would rather establish what it meant to
destroy, for where there is no reality there can be no counterfeit, and
besides when the general tenor of a work is such as to dispose the more
insincere professors to counterfeit what is right, the work itself must
be genuine. But as an eye-witness in the case, I may be permitted to
declare that the professions of those under religious convictions were
generally marked with such a degree of engagedness and feeling, as
wilful hypocrisy could hardly assume. The language of the heart when
deeply impressed, is very distinguishable from the language of
affectation. Upon the whole, sir, I think the revival in Kentucky among
the most extraordinary that have ever visited the Church of Christ, and,
all things considered, peculiarly adapted to the circumstances of that
country. Infidelity was triumphant, and religion at the point of
expiring. Something of an extraordinary nature seemed necessary to
arrest the attention of a giddy people, who were ready to conclude that
Christianity was a fable, and futurity a dream. This revival has done
it, it has confounded infidelity, awed vice into silence, and brought
numbers beyond calculation, under serious impressions. Whilst the
blessed Saviour was calling home his people, and building up his Church
in this remarkable way, opposition could not be silent. At this I hinted
above; but it is proper to observe, that the clamorous opposition which
assailed the work at its commencement has been in a great measure borne
down before it.
A large proportion of
those who have fallen, were at first op-posers, and their example has
taught others to be cautious, if it has not taught them to be wise. I
have written on this subject, to a greater length than I first intended,
but if this account should give you any satisfaction, and be of any
benefit to the common cause, I shall be fully gratified.
Yours with the highest
esteem,
G. A. Baxter.
In this letter he
displays one of his characteristics through life, an ability to gather
facts with coolness and precision in preparation for illustration,
demonstration, or experiment in the broad field of natural and moral
philosophy, in the science of physics or of mind, religion natural or
revealed. From these data he formed his opinion. Of the bodily exercises
he wrote more favorably than he probably would have done some years
later in life. He never thought them subversive of religion, in their
early stages, and more moderate forms, or irreconcilable with its
purity. They might be a weakness, but not a sin. In their later stages,
when they became violent and varied, he carefully separated them from
religion, both in its early and more matured exercises. The work, as he
saw it, he believed to be of God, and rejoiced in it, and desired to
behold its power in Virginia. The old men, leaders in the revival of
’88, were gone or sinking in years. The young men, and converts, were
the standard bearers now, and watched the approach of the pillar of
cloud and of fire, that, hovering over Kentucky, moved slowly eastward.
With an almost universal dread of the bodily exercises, they longed for
the presence of the Almighty, with which these were mysteriously
connected.
The excitement, with some
of its peculiarities, was felt in Virginia, first, in the Presbyterian
settlements along the head waters of the Ivenawha, in Greenbrier County.
Here were no stated ministers. Missionaries occasionally visited them.
The work began at a prayer-meeting of private Christians. Ministers from
Kentucky recognized here the power of spiritual truths over the minds of
men, as they had seen it in the West. Some of the Virginia preachers
visited the settlements, and beheld, with astonishment, the influence of
grace combined with an unknown power. Desires, hopes, and fears were
high. Would the shower descend upon the Virginia church?
In the latter part of the
year 1801, the churches under the care of Messrs. Mitchel and Turner,
were greatly revived. A meeting held at the close of the year was noted
for the number of people impressed with a deep sense of the value as
well as truth of the gospel. Many made profession of their faith. The
bodily agitations of numbers were uncontrolled; they fell upon the
ground as smitten by a resistless power. In the succeeding spring the
influence of divine truth was felt with increased force. The Presbytery
of Hanover met at Bethel. Crowds attended upon the ministrations of the
gospel. About one hundred had now professed conversion. There were some
bodily exercises; but no noise or outbreaking of disorderly emotions.
The congregations in Albemarle, in Prince Edward and Charlotte, were
greatly awakened ; and the happy influence was felt over a large region
of country, east of the Blue Ridge.
Mr. Baxter visited
Bedford, and some of his young people mingled with the congregation of
Bethel in their religious services. The pastor and his young people
returned like Graham from Prince Edward, imbued with the spirit of the
revival. The congregations of Lexington and New Monmouth became deeply
interested. There were many hopeful conversions. The work of grace
spread through the congregations in the Valley. Bodily exercises
accompanied, and, in some of the congregations, were violent. Mr. Baxter
for a time hesitated. Were they a necessary connection? If so, let them
be as violent as could be imagined, only let the work of grace go on.
Were they an accidental thing, or the work of the enemy sowing tares? If
so, they were to be opposed at all hazards lest they defile the work of
God. Samuel Brown, of New Providence, said boldly they were a profane
mixture, a device of Satan to mar the work of God. In a little time Mr.
Baxter, and the ministers generally, came to the conclusion that" they
were not a necessary part of the work of grace, and were to be
discountenanced. Only one minister felt unwilling to speak and act
against them. By private conversation, and calmly pausing in public
services whenever the exercises commenced, till quietness was restored,
the minister in a little time entirely put down the unhappy “profane
mixture,” except in some peculiar cases and solitary instances.
The awakening continued
in different parts of the Synod for some years. There were many hopeful
converts where there was no stated ministry, or regular church
organization. Many of these looking in vain to the Presbyterian Church
for the living ministry, turned their attention to other denominations
prepared to supply their wants, and are now lost to the Presbyterian
Church. The demand for educated ministers came pressing on the Synod.
She looked to her Colleges, and to the sons of the Church, and to her
God, for the supply. |