The author of the
beautiful hymn—“Blest Jesus, when thy cross I view—that mystery to the
angelic host”—Conrad Speece, was for many years pastor of the Stone
Church, Augusta County, the third in succession. Of German origin,
though entirely English in his education, he often playfully, in his
later years, called himself “the old Dutchman.” In some manuscript
notes, he says: “ My father’s name was Conrad Speece, the son of Conrad
Speece, who emigrated to this 'country from Germany. My mother’s maiden
name was Ann Catherine Turney. I was born in New London, Virginia,
November 7th, 1776. My parents were poor, but honest and industrious
people.” His birth occurred about a year previous to that of John H.
Rice, D. D., and in the spie county, Bedford. Both were blessed with
pious mothers; both struggled hard with poverty for an education. They
were associated as tutors in college, and maintained for each other a
warm friendship through life.
“My parents,” he says,
“sent me several years, in my childhood, to a common school, where I
learned reading, writing and arithmetic. They also instructed me early
in religion. In 1787, we removed to a farm five miles from New London,
where I was employed, several years, in the labors of agriculture. As I
delighted much in reading, I gradually acquired some knowledge of the
historical parts of the Bible, and some ideas on the leading doctrines
of religion.”
Samuel Brown, afterwards
pastor of New Providence, was one of his early teachers. Having formed a
high estimate of the boy’s capacity, he wrote to his father, urging him
to send his son Conrad to the grammar school, near New London. This
request, declined by the father, on account of his narrow circumstances,
made an impression of lasting influence on the boy. Some months
afterwards, Mr. Edward Graham, the teacher of the grammar school, moved
probably by the representations of Mr. Brown, offered to give me tuition
for four years, on condition of my assisting him in teaching, as soon as
I should become capable, and until the end of that period. My
grandmother Speece, in New London, offered to furnish my boarding on
moderate terms. On this plan, I entered the school in November, 1792.
“At first, the Latin
language was very irksome to me, but soon became' easy.” He committed
the grammar with great readiness, but as a matter of memory. There was
no pleasure in the effort to apply the forms and rules to the examples
in the first Latin book. Mr. Graham encouraged him, and complimented the
progress he was making. One day, while looking over the forms in the
grammar, and getting almost weary of his occupation, the whole matter
seemed to open to him in a twinkling, like the drawing of a curtain, or
awaking from sleep; and he saw at once the meaning of the forms, and the
design of the rules he had been storing in his retentive memory. He
proceeded to gather word after word, in rapid succession, reduce it to
its root, find its place in the form, subject it to the rules, ascertain
its meaning, and commit all to his faithful memory. After that day, the
acquisition of Latin was a delightful exercise. For a time, his teachers
knew not what to think of young Speece. On went, his recitations, rapid,
without pausing, sentence alter sentence, with the same cheerfulness and
ease he had followed the plough unwearied, from rising to setting sun.
At the close of the year, Mr. Graham removed to Liberty Hall, and was
succeeded by Mr. George A. Baxter. This gentleman, while presiding over
this Academy, had two pupils, John H. Rice and Conrad Speece, who
honored him in after-life. Mr. Speece remained under the instruction of
Mr. Baxter a year and a-half, applying himself with great devotion to
his studies. “I had now gone” —that is, in two years and a-half—“through
the usual course of languages and sciences” taught in the Academy. Of
his habits with the pen we know nothing more, than that he sometimes
wrote poetry, which was thought extraordinary for a youth.
“In February, 1795, my
excellent mother died. This led me to resolve that I would seek
religion. I tried to pray, and find the way of salvation. Being about to
quit school, my father told me I must provide for myself. I had formed
the idea of becoming a lawyer, but rather dreaded it in a religious
point of view, and was not in circumstances suitable for studying law. I
wrote to my friend, Mr. Edward Graham, of Liberty Hall Academy, asking
his advice on my future conduct. He invited me to go to Liberty Hall,
offering my boarding, and what instructions I could gain, for a little
assistance to him in teaching. Perpetual thanks to God, and thanks to my
friend Graham also, for this invitation — I went to Liberty Hall, in
May, 1795. New studies, in which I engaged eagerly, together with light,
ungodly company, soon banished serious impressions from my mind. I heard
the preaching of William Graham, our rector, with intellectual pleasure,
but with a hard heart. I became fond of the profession of the law, and
spent my leisure hours in legal studies. Towards the end of this summer,
I gradually became again anxious about my eternal interests; I felt
myself a sinner, and set out more earnestly than ever to seek salvation.
I was soon driven to the brink of infidelity, by some of the more
mysterious doctrines of Scripture. Jenyn’s Internal Evidences and
Beattie’s Evidences, providentially put into my hands by our rector,
fully convinced me of the truth of Christianity. I resolved now to turn
my whole attention to the obtaining of acceptance with God, through the
Lord Jesus Christ. But how should I come to the Father by him? I set out
ignorantly to gain, by my own strength, what I called the wedding
garment, an humble, holy disposition of heart, as a preparation to my
being accepted in Christ. Here I discovered, much more than before, the
dreadful depravity of my nature, felt the evil of sin, and acknowledged
myself most justly condemned. In the midst of many desponding fears, I
cried to God, in the name of Christ, for sanctification as well as
justification. At length, in the course of the autumn, I was enabled to
cast myself, with mingled joy and trembling, by faith, on the rich mercy
of God, in Christ, for salvation, and to devote myself to his service.
Blessed day, ever to be remembered with gratitude and wonder! In the
ensuing winter, I resolved to engage, God willing, in the ministry of
the gospel. In April, 1796, 1 was received to communion in the
Presbyterian Church of .New Monmouth.”
In September of this
year, Mr. Speece was chosen tutor at Liberty Hall on a salary of
sixty-five pounds and his board; October 20th, together with George
Baxter, he received the degree of A. B. at the Hall; on the same day the
Rector, William Graham’s resignation was received by the Trustees. “In
the same month (September) I was received by the Lexington Presbytery as
a candidate for the ministry. They appointed me, as trials, a homily on
original sin, and a Latin exegesis on the question, in quo consistat
coeli felicitas. The ensuing winter I studied Theology under the
instruction of our Rector. In April, 1T9T, our Presbytery accepted my
first trials, and further appointed me a lecture on Isaiah 11th : 1-9;
and a popular discourse on John 3:7. Reluctant to engage too early in
preaching, I obtained leave of the Presbytery in September to defer
delivering these exercises until the ensuing spring. On carefully
examining the Confession of Faith, I found no subject' of scruple,
except the doctrine of infant baptism. It was necessary to obtain, if
possible, full satisfaction on it before the next meeting of Presbytery.
I entered on the study of the subject by the Scriptures, with the aid of
Booth’s Pedobaptism Examined, and William’s Antipedobaptism Examined. In
the result the preponderance of evidence seemed to me to be against
infant baptism. In April, 1798, the Presbytery, after accepting my
pieces of trial, desired of me an account of my difficulties on baptism.
They treated me in a friendly manner, and desired me to attend their
next meeting. In the meantime my licensure was necessarily suspended.”
The succeeding year he
made his home mostly at his father’s, having left Liberty Hall on
account of his health, in the month of June. In the month of October the
Presbytery held a conference with him on the subject of baptism, in a
kind and friendly way, without removing his difficulties. He continued
with his father, and was engaged laboriously on the farm during the
winter, and regained his bodily vigor by the continued toil. In the
spring of the year 1799, Rev. Archibald Alexander, President of Hampden
Sidney College, on a visit to Rockbridge, called to see him for the
purpose of engaging him as a tutor in College; and found him engaged in
the hardest of farming work, running a ditch to drain a portion of the
farm. The interview was agreeable and characteristic, and ended in an
engagement of Mr. Speece as tutor. “In May, 1799, I settled as tutor at
Hampden Sidney College. Made little progress this summer in the study of
baptism. About the end of the year, however, I considered it. my duty to
be baptized by immersion on a profession of my faith. This was done in
April, 1800, by the Rev. James Saunders, pastor of Appomatox church.
Without any preliminary formality I immediately began to preach the
gospel. An awful, yet delightful task ! Preached almost every Sabbath,
at various places around and often at college.”
“My friend, the Rev.
Archibald Alexander, having obtained, in the autumn of this year, the
removal of his objections against infant baptism, soon convinced me of
the necessity of reconsidering the subject for myself. I now read
Richard Baxter’s Plain Scripture Proof of Infants’ Church Membership and
Baptism, and received much light from it, as also from Mr. Alexander’s
consideration. In the course of the winter I became thoroughly a convert
to the Pedobaptist doctrine; and informed our pastor by letter of my
intention to return to the Presbyterian church. April 9th, 1801, having
read before the Presbytery of Hanover a discourse on baptism by way of
trial, they licensed me to preach the gospel. Went on preaching as
before.” This is his brief narrative of his life at Hampden Sidney for a
little more than two years. He received for the service rendered the
first year as tutor, by agreement with the President, and by order of
the Board, March 28th, 1800, one hundred pounds— “which,” say the
records, “is twenty pounds per annum more than was formerly directed to
he paid him.” He was associated with John H. Rice, under President
Alexander, and proved himself to be, what he said of Mr. Rice — “an able
teacher.” Fresh from the labor of the farm he delighted to retain the
simple habits of his father’s house, dear to his recollections of
childhood, and blessed to the restoration of his health; frequently
found it difficult to conform, to his position as instructor of youth.
Often, in his room, he might have been seen without coat, vest, shoes,
or stockings, engaged at his books, attired as for haymaking; and
sometimes when summoned by the bell to recitation, he has rushed out of
his room unconscious of his appearance, till some friend remonstrated
with him for his carelessness in exposing himself to the ridicule of the
boys. A severe reproof from the President, Mr. Alexander, was the
effectual cure.
“Weary of a college life,
and desirous to devote myself more entirely to preaching, I left Hampden
Sidney in September this year (1801), and set out as a travelling
preacher. About the beginning of October the Synod of Virginia appointed
me a missionary to any of their vacancies below the Allegheny
mountains.” While connected with college, Mr. Speece exercised his
poetic powers to some extent. His productions were of a devotional kind,
expressing the spiritual exercises of a Christian man. “I prescribed to
myself a rule, never to write a line for which I should, as a Christian,
blush in a dying hour.” The hymn in use, the 372d of the Presbyterian
collection, bears date October 6th, 1800, and first made its appearance
in the Connecticut Evangelical Magazine. His contributions to that
periodical in the poetic line were numerous, until the appearance of the
Virginia Religious Magazine, which became the vehicle of his thoughts
for the public eye.
Spending a year among the
vacancies in Virginia and Maryland, he visited his native county in
1802. “There being a revival in Bedford, I spent a few weeks in April
there, and found the preaching of the gospel in such circumstances
peculiarly delightful.” In February of the next year he accepted an
invitation from Montgomery County, Maryland, and divided his labors
between the congregation of Captain John and the Falls church, and Union
in Fairfax, Virginia. On the 7th of December, the Presbytery of
Baltimore received him as candidate, and put in his hands a call. He
delivered before the Presbytery a sermon on 1st Cor. 10th: 20 and 21,
and a lecture on Romans, 9th chapter. They “put me through the usual
examinations. On Sabbath, April 22d, 1804, the 23 Presbytery at Captain
John ordained me to the work of the ministry and installed me as pastor
of that church. The Rev. Dr. James Muir presided and preached on Heb.
2d: 3d, first clause. The Rev. Stephen B. Balch delivered the charge.”
On account of repeated attacks of bilious fever he concluded that the
climate did not agree with his constitution, and the congregation
finding some difficulty in sustaining him, he asked a dissolution of the
pastoral relation, and preached his farewell sermon, April 21st, 1805.
For a series of years, in his early ministry, he was greatly afflicted
with sickness; attacks of bilious fever were severe and protracted. From
his poetical effusions the affliction appears to have been blessed to
his spiritual welfare.
Mr. Speece laid before
Synod regular journals of his journeyings and preaching for the time he
acted as missionary, before and after his settlement in Maryland. These
are lost. Only one extract is extant, in the Virginia Religious
Magazine, vol. 1st, pp. 378, 379: “Passing lately through a neighborhood
where I had preached several years ago, I called on an old acquaintance
and relative, who has for some time past professed religion. Of his
first awakening he gave me the following account. ‘ You may remember the
time when you preached at-. I was one of your hearers. Until that time I
had been quite careless about the salvation of my soul, and for some
years a profane swearer, and otherwise grossly wicked. My heart was not
affected by any of the solemn truths which you delivered on that
occasion — yet from that day I felt very awful and abiding religious
impressions. When I saw and heard you, I was led to reflect that a few
years ago we were children and playmates together; that now you were
become a Christian, and a minister of the gospel, while I remained a
miserably impenitent sinner, under the wrath of God, and in danger every
moment of dropping into hell. These reflections produced in my mind the
most alarming convictions of sin, and so fastened them upon me that they
were not to be shaken off. I was constrained to betake myself to prayer
for divine mercy; and so continued until, as I trust, I obtained the
pardon of my sins by faith in the Lord Jesus Christ.’ How various are
the methods of the Holy Spirit in bringing sinners unto God! and how
strangely does he bless the labors of his ministers often, while they
seem to themselves to be spending their strength in vain! I remember
well that on the day referred to I concluded with sorrow of heart, that
I had preached the gospel without the least success. Yet God was pleased
to make me instrumental in awakening this person ; and that not by my
preaching, strictly speaking, but merely by my presence. Let not the
preacher of the gospel despond because he sees no immediate and striking
effects of his ministrations. In the morning sow thy seed, and in the
evening withhold not thy hand, for thou knowest not whether shall
prosper, this or that.”
In the beginning of the
year 1806—££ I entered on the discharge of my duties in Fluvanna and
Goochland,—a half of my time to be employed at Columbia, in Fluvanna,
and the other half at Licking-hole, in Goochland. Took my abode at Major
Robert Quarles, in Fluvanna. At the close of the year circumstances did
not favor a renewal of my expiring engagements. At the beginning of
Feb., (1807,) I entered on a new scene of action ; having acceded to a
proposal for my preaching during five years, one half of my time at
Peterville Church, in Powhatan, the other half equally divided at Turkey
Cock, and Tearwallet Churches, in Cumberland, with a reserve of the
fifth Sabbath to myself, whenever one should occur in any month. In
these regions there are a few pious Presbyterians thinly scattered, but
no organised societies. Took my abode at Josiah Smith’s, Esquire, in
Powhatan.” While residing in this family, which was his home during the
whole time of his engagement, he attended the General Assembly in
Philadelphia, 1807, received the degree of A. M. from Hampden Sidney,
1808 ; second time a delegate to Assembly, and preached the Missionary
Sermon, 1810; made observations on the annular eclipse, 1811, and Dec.
26th—“witnessed this night the latter part of that, most tremenduous
scene, the burning of the Richmond Theatre.” At the close of his
engagement he says — “I enjoyed the pleasures of friendship in no
ordinary degree. But the success of my preaching, especially in
Powhatan, appeared to be small. I fear indeed my own spirit too often
slumbered over my sacred work. Upon the whole I felt a wish to
retire:—accordingly, about the middle of November, (1812), I went to my
father’s in Campbell, and spent a few months of the winter in preaching
around.”
Dr. Speece wrote a short
sketch of the events and circumstances he thought worthy of remembrance,
up to this period. It bears date Augusta County, Virginia, Jan. 28th,
1828. It is contained on three and a quarter sheets foolscap paper,
written in a round, plain hand. It is to be regretted that he did not
give a fuller account of his life, connected^as he was with some eminent
men: and that he did not continue it to the close of his days. From this
time to the end of his life his memoranda of ministerial services is
complete, with the exception of baptism, of which there is not a single
entry. The memorandum books contain only occasional statements of facts.
“March’ 5th, 1813. Having
received an invitation, I set out from my father’s to visit Augusta
Church, which afterwards became, and still continues to be my pastoral
charge, and which has been the scene of my greatest usefulness in the
ministry. From the point of time last mentioned, I preserve my journal
entire.” The dates and facts chronicled were helps to his memory, and to
himself were suggestive of events innumerable, and circumstances of
deepest interest—but to others little else than the chronology of a
preacher’s labors. As a specimen we give a page or two:—
“Journal.
“March 5th, 1813. Set out
for Augusta.—Sabb., Tth. I* at Lexington, Ps. 46, 1, 2, 3.—Sabb., 14th.
Pd at New Providence M. H.,
James 1, 9, 10.—Sabb.,
21st. PJ at Augusta Church, Luke 8,18.— Same Ev’g. Pd at Staunton, John
12, 32.—23d. Pd at Aug’a, Ps. 117, 1.—24th. PJ at Wm. Craig’s, Heb. 4,
13.—Sabb., 28th. PJ at Aug’a, 2 Sermons on 1 Cor. 3, 11.—31st. Pd at
Salem M. H., Gal. 2, 19. '
“April 1st Pd at Capt.
Jno. Campbell’s, 3 John 2.—Sabb., 4. Pd at Bethel M. M., 2 Sermons on 2
Cor. 6, 17,18.—5th. PJ at Mr. Wm. Gilkeson’s, Acts 21, 13.—Sabb., 11th.
PJ at Aug’a, Luke 18, 13.—16th. Pd at Mr. James Hooke’s, Luke 8,14.—17.
Pd at Flo-gel’s M. H., Ps. 119, 124.—Sab., 18. Pd at Aug’a, 2 Sermons,
the 1st on Luke 10,42, first clause ; the 2d on Isa. 44, 5.—19th. PJ at
Salem, P. 119, 133.—22, Ev’g. Pd at Staunton, Rev. 22, 34.—Sab., 25. Pd
at Aug’a, 2 Sermons, the 1st on 1 Cor. 4, 2; the 2d on Ps. 37, 4.—Same
Ev’g. Pd at Staunton, Prov. 28, 13.—27. The people of Augusta Church
invited me, by their Elders, to settle permanently among them as their
pastor. They appeared unanimous and earnest in their invitation. I
promised to decide on their proposal within the next month.—Same day. Pd
at Aug’a, Matt. 7, 21.—29, Ev’g. Pd at Staunton, 1 Cor. 13, 5.—30. Pd at
Bethel, Isa. 45, 22.—Same Ev’g. Pd at Mr. John Logan’s, 1 John 3, 1,
first clause.
“May, Sab. 2d. Pd at
Bethel before the Lord’s Supper, 1 Cor. 11, 24.—4th. Arrived at my
father’s in Campbell.—6th. Attended the meeting of Hanover Presbytery,
at Lynchburg.—8th. Obtained my dismission from this Presb’y to join the
Preslb’y of Lexington.— Same Ev’g. Pd at Lynchburg, P. 119, 133.—Sab’th,
9. Pd at do., before the Lord’s Supper, Phil. 3, 7.—11th. Left my
father’s.—Sab. 16. PJ at#the Masons’ Hall, Richmond, Matt. 5, 6.—Same
day. Pd at the Capitol, do., Ps. 119,124.—17th. Wrote to inform the
people of Augusta Church of my acceptance of their proposal. They are to
have my undivided labors, and to give me, for my support, 500 dollars
per annum, and as much more as proper exertions can from time to time
obtain. Appointed to begin my labors there on the first Sabbath of next
month.—Same day. Pd at the Masons’ Hall, Richmond, Rom. 8, 37.—18th. PJ
at Mrs. Catherine Strothers, do., Matt. 16, 24.—21st. Pd at Josiah
Smith’s, Esq’r, 1 John, 3, 5.— 22d. Pd at PeterviHe, Matt. 22, 4,
5.—Sab., 23d. Pd at Turkey Cock, Eph. 6, 15.—Same day. PJ at Capt.
Joseph McLaurine’s, Ps. 119, 140.—25. Pd at Tearwallet, 1 Thess. 1,
3.—Same day. Pd at Mr. Geo. Anderson’s, Matt. 16, 24.—26. Pd at Mr.
Stephen Trent’s, Ruth 1, 16.—29. Pd at Turkey Creek, 2 Cor. 13, 11,
first part.— Sab. 30. Pd at Columbia, 1 Thess. 3, 8.
“June 1. Pd at
Lickinghole, Zach. 9, 9.—4th. Arrived at Alexander Nelson’s, Esq’r,
where I take my abode.”
In this manner he
journalizes till the day of his death. The situation of the
congregation, the circumstances of the invitation, the retired pastor,
his reason for acceptance, were all- trusted to his memory with these
simple dates. His visit to his much esteemed brother in the ministry,
and companion at the College, John H. Rice, who had but lately removed
to Richmond, in interesting circumstances, is so recorded that a
stranger would not know how much he valued that brother and friend. His
interview with the brethren of Hanover Presbytery is summed up in the
notice of meeting them, and getting a dismission, and the text on which
he discoursed to their great gratification. All his public services are
recorded in chronological order, his attendance on Synod and Presbytery,
his visits of every kind that led him out of the bounds of his
congregation, short notices of events of particular importance, all are
put down in chronological order. While he is particular in mentioning
his attendance on the Lord’s Supper, and performance of the marriage
ceremony, he does not in the journal make record of baptisms. The reason
is not anywhere given.
On the 1st of October,
1813, at Windy Cove, he became a regular member of Lexington Presbytery
; and received and accepted a call from Augusta church. Saturday, the
16th of the month, was the day designated for his installation. The
appointment was made for a communion season, on the succeeding Sabbath,
embracing the two previous and succeeding days. His record of the last
great gathering of the old congregation of “The Triple Forks of
Shenandoahis as brief as an ordinary notice could be;" was installed as
pastor at the church, by a Committee of Lexington Presbytery. The Rev.
George Bourne preached on John 5 : 35; the Rev. Wm. Calhoon presided,
and gave the charge. God grant that the people and myself may never
forget the solemn transaction. May he bless our covenant abundantly.”
The public services began
as usual, on Friday, at the old grove embowered church-fort. The pastor
elect preached from Heb. 12: 15, “ Looking diligently lest any man fail
of the grace of God; lest any root of bitterness springing up trouble
you, and thereby many be deceived.” On Saturday came on the installation
services. The pastor of Tinkling Spring, John M’Cue, whose charge many
of them were accustomed to worship here in former days, came along to
preach on the Sabbath; also William Calhoon, the minister of Staunton
and Brown’s meeting-house, whose charge embraced a portion of those on
Lewis’s Creek, and those in Staunton, that once made part of the “
Triple Forks,” and still in affection clung to the Stone church. From
Mossy Creek and Jennings’ Gap, the scene in succeeding years of the
labors of Hendren, and from the South River down towards Port Republic,
with their minister, George Bourne, the talented and the erring, the
people came as in the times when their fathers and themselves, when
children, fled to the fort for safety, and came on Sabbath to worship.
The hill was full of horses and people ; not a carriage there. Horses,
caparisoned with saddles for men and women, and pillions, and blankets,
were to bo seen standing all around, tied to the limbs of trees, from an
early hour on Saturday. You could see the people coming from every
direction, as the highways were not so fenced in as at this day, in
groups of smaller or larger companies; here a family all on horseback,
the father with a child behind him, and one in his arms, and the mother
equally balanced, moving slowly along; another with his wife upon a
pillion and a child on the pommel of his saddle; and then some young
people that had met accidentally on the road, or had, perhaps, gone a
little out of their way on some pretence, came riding up in the
unpretending gallantry of independent mountaineers.
The second pastor,
William Wilson, under the pressure of infirmity, had retired from the
office of pastor; you might see his residence on the rising ground, a
little to the south of the church; and the third pastor, of whom high
expectations had been formed, was about to be installed. Installation
services in those days of health and longevity were rare. Few people had
witnessed two on that hill, many had never witnessed one. Though men had
human passions then, and felt all the frailties of our nature, and
ministers and their people were not exempt from causes of uneasiness,
yet the changes in the pastoral relation were not so frequent then as
they are now. Pastors lived, and labored, and died among their people.
This third pastor of Augusta lived to fill up with his predecessors the
ministerial labors of about a century of years; and all three at last
were buried by the people they had served, and will come forth with
them, and with each other, at the resurrection.
The old Presbyterian
settlers of the Valley were very particular about their personal
appearance when they met on the Sabbath for the worship of God. Before
the Revolution, their “Sunday clothes,” brought from the mother country,
were costly, according to their ability to indulge in this almost single
approach to extravagance, and were preserved with a care becoming the
economy of their situation. During the struggle for independence, the
wives and daughters plied the wheel and loom more dextrously, and
brought out, as the product of their skilful fingers, the apparel of
their husbands, and brothers, and themselves, for their Sabbath
meetings, as well as for their domestic pursuits; and since the war of
independence the great increase of wealth had not yet enabled the
foreign texture to supplant the domestic fabric. And on this occasion
men aud women, boys and girls, youth and maidens, came in fabrics of all
kinds and colors, more domestic than foreign, just as suited the taste
and opportunities of independent men and women, dressed all in “their
best.”
On Saturday, instead of
the usual preaching, suited to a communion season, and a short recess,
and then another sermon, the services suited to the installation of the
new pastor, were performed. The Rev. George Bourne, but lately ordained,
preached from John 5: 35, “ He was a burning and shining light, and ye
were willing for a season to rejoice in that light;” and gave a sketch
of what a pastor should be, shining as the light, burning like the fire
that warms and does not destroy. The Rev. William Calhoon presided, and
after the proper questions had been asked and answered by the pastor and
the people, gave the charge to each to walk worthy of their vocation.
The congregation retired, some to then' homes, and visitors with their
friends to pass the night. On communion seasons, and particularly on
this, all houses were open for friends, all common business suspended,
and all families gave themselves up to hospitality and devotion. People
felt free to talk on religious subjects, and review the dealings of the
Lord with them, and enquire for the right way. Often, on such occasions,
the anxious soul, for the first time, spoke of its fears and its desires
after salvation.
On Sabbath morning, at an
earlier hour, the families assembled.
What a sight of beauty
and solemnity all around! — the mountains and hills, and forest-covered
plains, all in the gorgeous dress of frosty yet mild October; and the
old fort hill thickening with men and women coming to worship God. The
voice of singing and of prayer is heard from the old church echoing
among the trees. Had a warm-hearted inhabitant of the North of Ireland
been brought, like Ezekiel in vision, to stand upon the hill, he would
have recognised the cadence and melody of his ancestors, and joined in
the sacred old tune he had so often sung; he would never have asked if
this were a sacrament, but have looked around for the ministers, and for
the tables, whether they were in the church or at the tent in the
church-yard. And there, in the capacious seats around the pulpit, and
the reading desk, were the ministers for the occasion, and the elders of
the church; Wilson the retired pastor, tall, spare, erect, warm in
feeling, earnest in delivery, lifting up his voice like a trumpet, in
his excitement; M’Cue, short, full set, of a ruddy countenance,
pleasant, and earnest in his services; and Calhoon, of middle-size,
spare, with high cheek bones, in appearance and manner, and delivery of
his message, much resembling John B. Smith, of Hampden Sidney, under
whose ministry he came into the church; and the newly installed pastor,
tall, square shouldered, athletic, as mild in his demeanor as strong in
his manhood. First, the sermon on the death of Christ, and its blessed
fruits in the salvation of sinners through faith. Then the fencing the
tables, warning the unprepared, the impenitent and faithless to keep
back from the table of the Lord, and not to touch the holy emblems. Then
the consecrating prayer, and the hymn, and the serving of the first
table with the bread and wine, and an address on some exciting subject
of gospel hope or faith. And after the elements have been passed down
the long tables, extending to the right and left of the pulpit, the
length of the house, covered with white linen, and seated on either side
with communicants, and the guests have been indulged in meditation and
devotion, another hymn ; and then another company of guests come out of
the crowd to take the place of those retiring from the tables, served by
the new pastor. Another minister waits on these with the elements arid
an address ; and with singing, these retire for others; and thus table
after table is served, till all in the large assembly who have on
Saturday or Sabbath morning, or some previous time received from the
officers of the church a token of admission, have received the
communion. The passing hours are not carefully noted; the solemn
devotions of God’s people must not be disturbed or hurried, or the
decencies of religious habits and belief shocked by the rushing to the
communion from sudden impulse, or coming burdened with unworthiijess,
that could not meet the eye of the elder and minister. Then came the
closing hymn, and the prayer and giving thanks, and the solemn address
to those who had not approached the Lord in penitence and faith. The
crowd slowly disperses. The hill is silent, and the tread of horses
echoes in the forests as the little groups seek their homes ; : some
bearing in their hearts the good seed, and some shaking off the solemn
impressions made at the supper of the Lord. Larger assemblies may be
gathered at old Augusta Church, but such a meeting of the Triple Forks
will never be again. On Monday the pastor preached, as usual on such
occasions, a sermon calculated to cherish the impressions made on the
minds of the people by the services of the preceding days. His text,
Acts 3: 26, Unto you first God, having raised up his son Jesus, sent him
to bless you in turning away every one of you from his iniquities.
Such, with the exception
of the installation services, were the communion seasons in the valley
of Virginia. These meetings were often attended with great excitements ;
and the services were prolonged through successive days. Deep
convictions were not unfrequently the consequences — and many hopeful
conversions. People flocked to these meetings with an interest they
could not describe, and carried away impressions they could not forget.
Congregations have multiplied in numbers, and grown smaller in their
circumference and number of members; ministers have smaller fields of
labor, and live nearer to each other. Communion seasons in frequent
succession may be attended by riding a few miles, and the novelty is
gone; and the interest from visitors at a great distance is gone; and
the laborers gathered at a meeting are fewer in number; and the taste of
people is greatly changed with their changed circumstances.
Notwithstanding a communion in the summer or early fall in one of the
old valley congregations, is invested with circumstances that touch the
heart.
From the records of
Lexington Presbytery we learn that Mr. George Bourne, calling himself a
preacher of the Independent Church of England, made request “to be taken
into union with this Presbytery,” at its meeting in Staunton, Oct. 18th,
1811: Some* reports unfavorable to Mr. Bourne having come to the
knowledge of Presbytery, action in his case was deferred. He renewed his
request the next spring, at a meeting in New Providence, in April. The
Presbytery hearing statements favorable to Mr. Bourne, and in
consideration of his having labored about eighteen months in the
Presbytery, and a congregation at Port Republic having been formed under
his ministrations and zealous labors, resolved to receive him as a
candidate. Being introduced to Presbytery, he was examined on his
experimental acquaintance with religion, his views of the doctrines and
form of government of the Presbyterian Church, and giving satisfaction
to the members, he was licensed “ to preach the gospel of Christ as a
probationer for the gospel ministry.” At a meeting of Presbytery on the
29th of the next October, at Tinkling Spring, a call was presented from
the congregation of South River for Mr. Bourne’s services, and being by
him accepted, preparations were made for his ordination, which took
place at the house of Mr. Joseph Barger, Port Republic, Dec. 26th, 1812
; Mr. Wm. Wilson presiding, and Mr. John McCue delivering the ordination
sermon. In the succeeding May he attended the General Assembly of the
Church as delegate from Lexington Presbytery. He was again a delegate in
1815; and in consequence of his action as their representative, he was
arraigned and tried by his Presbytery on two charges by common fame.
1st. With having brought very heavy charges in the Assembly against some
ministers of the gospel in Virginia, whom he refused to name, respecting
their treatment of slaves, the tendency of which was to bring reproach
upon the character of the Virginia clergy in general. 2d. And also,
since his return, with having made several unwarrantable and unchristian
charges against many of the members of the Presbyterian Church in
relation to slavery. The trial took place at Bethel, Dec. 27th, 1815.
The excitement in the country was great; at the fall meeting the
congregation of South River applied for dissolution of the pastoral
connexion, alleging inability to meet their obligations, and “other
causes;’’ and Mr. Bourne threw the gauntlet boldly against the
Presbytery and the community in which he had cast his lot, maintaining
from the press which he set up in Harrisonburg, and by addresses where
people would listen, and in conversation, that slavery as known in
Virginia, was incompatible with the gospel; that slave-holding and
church membership were a contradiction, and that slave-holding and the
ministry was worse than absurd — were no common sin. Had he maintained
these sentiments in a manner ‘becoming the decencies of life, the public
mind, not then feverish on the subject of slavery, but actually
inclining to emancipation, might have borne it in silence as the extreme
of a well-meaning man, and been, perhaps, carried on in its course.
Four ministers and four
elders were present at the adjourned meeting for the trial — Rev.
Messrs. Baxter, M’Cue, Speece, and Anderson received from Hanover
Presbytery at that meeting; with Elders Messrs. John Babb, Samuel Linn,
William Bell, and John Weir. Mr. Bourne, to prevent a trial, had cited
all the members as witnesses; the Presbytery, as a preliminary step,
decided that such citation did not bar the right of members to sit in
Presbytery. Mr. Bourne then offered an appeal to the Assembly on the
whole case; this the Presbytery refused in this stage of the business.
The first charge was taken up, and assertions made by Mr. Bourne on the
floor of the Assembly were reported by a delegate from Hanover
Presbytery, Rev. J. D. Paxton, who was present as a member of Assembly,
very concisely; the principal part of his testimony being, that Mr.
Bourne said he had seen a professor of religion, perhaps lie said a
preacher, driving slaves; thinks he added chained or tied together,
through a certain town in Virginia. In answer to some observations by
the Rev. William Hill, Mr. Bourne said it was impossible to conceive or
describe the state of slavery as practised in Virginia, or in the
Southern States, and even by professors of religion; and, Mr. Bourne
being called upon to name the party driving the slaves, refused to
comply with the call. Mr. Robert Herron testified that Mr. Bourne told
him that he had laid before the last General Assembly an overture
enquiring what was to be done with a minister of the gospel who tied up
his slave, whipped her, left her tied, went to church and preached, then
came back and whipped her again, and called on a bystander to kill the
husband of the woman whipped, for his interference, and that he, the
minister, would see him harmless. Mr. Herron also testified that Mr.
Bourne repeated to him the substance of Mr. Paxton’s testimony, and said
that on his refusal to name the man there was “a great bustle in the
house.”
On the second charge, Mr.
Herron testified that “he has heard Mr. Bourne say he believed it to be
impossible that any man could be a Christian and a slaveholder — that
slaveholders were all a set of negro thieves;” and that Mr. Bourne, on
being reminded that the Presbytery would call him to account, “answered,
let them quit stealing.” Three letters from Mr. Bourne to Rev. A. B.
Davidson were read, in which he gives account of the doings in Assembly,
and says —“Not a man even attempted to defend mantnieving boldly, but
Mr. Hill, of Winchester;” — “that the Devil can make better pretensions
to be a Christian than a slaveholder — the one is the father of all
evil, but he is no hypocrite; but a Christian slaveholder is an
everlasting liar, and thief, and deceiver;” — “that the idea that a man
could be a Christian or a democrat and a slaveholder, was quite a jest
among northern and eastern and western brethren in the Assembly — it is
absolutely impossible;”—“a man who says that he is a Christian and a
republican, and has any connexion with slavery, only exposes himself to
ridicule, for he is so simple that he cannot discern right from wrong,
or so deceitful that he professes honesty while he is a thief;—no
slaveholder is or can consistently profess himself to be a Presbyterian,
if the Confession of Faith is the standard of the Church.” A printed
paper was read, and another letter from Mr. Bourne to the stated clerk.
After hearing these testimonies and papers, Presbytery decided that the
two charges were supported. “The question was then proposed — Can Mr.
Bourne, consistently with the conduct exhibited by the evidence, be any
longer retained as a member of this Presbytery?—which question was
decided in the negative. Wherefore resolved, that Mr. George Bourne be
and he hereby is deposed from the office of the gospel ministry.” From
this decision Mr. Bourne appealed to the next General Assembly.
On the 21st of May, 1816,
“an overture containing an appeal made by Mr. George Bourne from a
decision of the Presbytery of Lexington, was brought into the Assembly,
and being read, was committed to Drs. Nott, Blatchford, and Mr. B. H.
Rice, who were instructed to report to the Assembly on the subject as
soon as convenient. This committee was afterwards enlarged by the
addition of Drs. Green, Wilson and Neill. This committee reported that
as the proper documents were not before the Assembly, there could be no
hearing of the appeal. The Assembly ordered — “That a certified copy of
the records of the Lexington Presbytery, in this case, be duly made and
transmitted to the next Assembly, unless the Synod of Virginia, to which
the Assembly can have no objection, shall have previously received the
appeal.” The Synod of Virginia, at its meeting in October, in
Fredericksburg, made exceptions to the records of Lexington Presbytery,
“of an appeal to the General Assembly, over the head of Synod, without
expressing a disapprobation,” but proceeded no further. The necessary
papers and documents being laid before the Assembly of 1817, on the
second day of its sessions, Mr. Bourne’s appeal was made the order of
the day for the afternoon of the fifth day, but was not taken up till
the forenoon of the sixth day, Wednesday, May 21st. On that and the
succeeding day, the parties were fully heard. A motion was made to
affirm the decision of Presbytery; this, after discussion, was
postponed, for — “While the Assembly do not mean to express an opinion
on the conduct of Mr. Bourne, yet they judge that the charges were not
fully substantiated, and if they had been, the sentence was too severe;
therefore resolved, that the sentence be reversed.” The discussion on
this whole subject was brought to a conclusion on the forenoon of May
23d, by the adoption of the following resolution:—“That the sentence of
the Presbytery of Lexington, deposing Mr. Bourne, be reversed, and it
hereby is reversed, and that the Presbytery commence the trial anew.”
The Presbytery, during
its sessions at Bethel, reinstated the two charges made against Mr.
Bourne in preparation for a new trial. A letter from the accused to the
moderator says — “The Presbytery will accept of my apology for every
thing which they construe to be justly offensive to them. An irritable
temper, however palliated, is wrong; indecorous expressions, especially
when liable to misconstruction, cannot be vindicated; and actions
incompatible with the charitable sensibilities which the gospel enjoins
are unjustifiable. For every thing therefore of this nature, I hope the
Presbytery will receive this acknowledgment, both as the proof of my
regret and as ample reparation, that the whole subject may for ever be
obliterated.” Germantown, May 28th 1817. This letter was not considered
such an expression of repentance as would justify the dismission of the
case. A 3d charge was instituted, “that he (Mr. Bourne) did soon alter
his trial and deposition, print and publish or cause to be printed and
published, a sheet signed with his name containing various and gross
slanders against the Presbytery.” Also a 4th charge, “that he did in
contempt of the authority of Presbytery, and of the sentence by which he
was deposed, continue to preach before the sentence from which he
appealed was reversed.” On the ground of common fame a 5th charge, “
that he did about June 1815, on his return from the General Assembly
without any valid plea of necessity, authorize the purchase of a horse
for him on the Sabbath day; and afterwards that he acted a grossly
dishonest part in refusing to pay for said horse,” and also a 6th
charge, “that he had frequently been guilty of the crime of wilful
departure from the truth.” The trial took place in Staunton, in November
1817. Extracts from the records of Winchester Presbytery were read,
containing the evidence taken by the Presbytery on the subject of the
5th charge, the circumstances having occurred in the bounds of that
Presbytery. The evidence was full and convincing.
Rev. William Hill of
Winchester Presbytery attended on citation— and gave testimony on the
first charge, having been a member of the Assembly of 1815. He repeated
what was already before Presbytery with aggravations, and additions, and
was confident a deep impression was made by Mr. Bourne injurious to the
Virginia clergy and altogether unfounded. Mr. Bourne not attending this
meeting of Presbytery, farther action*was suspended and new citations
issued for the next meeting, which took place in March, 1818, in
Harrisonburg. After having ordained Mr. Daniel Baker, now so well known
in the Church, Presbytery proceeded to take some evidence in the case of
Mr. Bourne. But on account of his absence, though regularly cited,
Presbytery directing new citations, adjourned to meet in Staunton, on
the fourth Wednesday of April. At the time appointed ten ministers and
four elders assembled. Mr. Bourne by letter protested against all the
proceedings of Presbytery in his case, and all the proceedings of
Winchester Presbytery, denying all the criminality expressed in all the
charges, and concluded by, “and hereby appeal from all, and every
minute, act, resolution, decision and sentence, which have been or may
be adopted ab initio ad finem' to the next General Assembly of the
Presbyterian Church.” Mr. Bourne having impeached Mr. Hill’s veracity,
the Presbytery first decided that Mr. Bourne’s statements accompanying
that impeachment were most grossly contrary to truth,” and that his
attack, “is a most atrocious slander.” Presbytery proceeded to prepare
their proof on the 3d, 4th, 5th, and 6th charges; and after deliberation
pronounced that the charges were all, except the fourth, supported by
evidence; — and that, “Mr. George Bourne be and hereby is deposed from
the office of the gospel ministry.” The Presbytery, declaring that Mr.
Bourne’s letter was not properly an appeal, and the carrying a case from
the Presbytery to the Assembly, passing by the Synod was irregular,
resolved that in the present case they would “ overlook the inaccuracies
of the case, and allow Mr. B.’s letter to have the effect of an appeal
in conformity with his wishes.” On the third day of the sessions of the
Assembly, May 1818, the papers in Mr. Bourne’s case were read, and the
hearing of the parties was made the order of the day for the fifth day
of the sessions. Tuesday, May 26th 1818, the trial of Mr. Bourne’s
appeal came on in course, and Mr. Bourne was heard at length. The
delegates from Lexington Presbytery, Rev. Messrs. George A. Baxter and
Conrad Speece, commenced the defence of the Presbytery — which was
completed the next forenoon. On the afternoon of that day and the
forenoon of the 28th, the whole subject was discussed in the Assembly,
and “ the decision of the Presbytery of Lexington, declaring him deposed
from the gospel ministry, be and it is hereby confirmed, on the first,
second, third, fifth and sixth charges.” The vote was taken separately
on each of these charges. In this case protracted through nearly three
years, and brought before three Assemblies, the whole subject of slavery
in its connection with the Church of Christ was fully discussed. The
Presbytery of Lexington in exercising upon Mr. Bourne in 1815, the
discipline of the Church, assumed the position and asserted the
principles maintained ever since by the Church in the Southern States,
and consented to, and acted upon, by a large number of those whose lot
is cast where slavery does not exist in the civil state. Messrs. Baxter
and Speece took the lead in the first trial, and successfully defended
their Presbytery before the Assembly on the final appeal. Mr. Bourne
cited those texts of Scripture and made the references to the laws of
nature and of nations, that have been used ever since to enlist the
prejudices and passions of men. Messrs. Baxter and Speece gave those
interpretations of Scripture and the laws of nations which are to this
day, considered as the abiding truths on which all action in relation to
slavery is based.
They maintained that
slavery had been a political institution or arrangement from time
immemorial; that its existence was recognized in the Old and New
Testaments, and the duties of masters and servants as Christians, were
distinctly marked out; that the religion of the Bible wherever it
prevailed meliorated slavery, and if anything ever brought the bondage
of man to his fellow-man to an end, it would be the gospel operating
mutually upon the master and the slave. But whether such a state of
things as is styled universal freedom will ever be realized on earth,
the history of the past, and the prospects of the present give no
decided proof. Unfulfilled prophecy, in its true yet dim foreshadowings,
admit of a construction favorable to such anticipations. Mr. Speece
believed that the gospel would be the great persuasive means to
accomplish an end he devoutly desired, universal emancipation; he
deprecated all force, believing that violent measures for the
eradication of slavery would cause its perpetuity. The progression in
which he believed was — the diffusion of the gospel — peace in man’s
heart and with liis fellow-man — and universal freedom. As a friend and
supporter of the Colonization Society, the reports he prepared for the
Auxiliary society in Augusta, breathe the most liberal sentiments, and
express the highest hopes and most enlarged desires for his native land
and for Africa, lie lamented the foreign interference, that, under the
plea of hastening an event he desired, threw obstacles insurmountable in
the path already filled with perplexing difficulties.
The College of New Jersey
in September, 1820, conferred on Mr. Speece the degree of D. D. The
compliment was received in the proper spirit. |