The GOSPEL TRUTH

A HISTORY OF AMERICAN REVIVALS

by

Frank G. Beardsley PH.D, S.T.D.

1912

Chapter 6

 

DENOMINATIONAL MOVEMENTS:

THE CONGREGATIONALISTS AND PRESBYTERIANS.

 

The revival movements of the first half of the nineteenth century were chiefly along denominational lines. It was an era of denominational growth and development. While sectarian lines were not always tightly drawn, in the main, each denomination sought to promote and perpetuate its own interests. The Congregationalists and Presbyterians had much in common, both in their history and in their doctrines. Both were the products of Puritanism, and both adhered pretty closely to the theological system of John Calvin. 

It seemed logical, therefore, that they should enter into still closer relations in what was known as the "Plan of Union,'' an agreement entered into in 1801 on the part of the Congregational Association of Connecticut and the General Assembly of the Presbyterian Church, whereby churches and members of both denominations should co-operate in their home missionary work throughout the new settlements and new States, which were then springing into existence west of the Allegheny Mountains. The ultimate outcome of this "Plan of Union" was the Presbsterianizing of hundreds of churches in these regions, which otherwise would have been Congregational. It must not be supposed, however, that the Presbyterians took an unfair advantage of this "Plan of Union." As a real matter of fact, the stronger polity of the Presbyterians seemed better adapted to meet the needs of these new settlements, and this coupled with an indifference to their own polity on the part of the Congregationalists, wrought havoc to the denominational interests of the latter. 

The real value of this "Plan of Union" was its purpose to promote ´ mutual understanding and a mutual co-operation of these two denominations, a purpose which for many years was admirably fulfilled, and if in the end it worked disastrously to the Congregationalists, it displayed a magnanimity on their part which stands unparalleled in religious history. 

Aside from their home missionary activity, the distinctively revival movements of these denominations center about certain noted men, whose services were expended in behalf of the churches of both denominations. Since the time of Whitefield there had been in this country no evangelist of national reputation. The Awakening of 1800 had been brought about and had accomplished its results independently of such workers. But during the first half of the new century three evangelists of national and even international renown, Asahel Nettleton, Charles G. Finney, and Edward N. Kirk, labored in Congregational and Presbyterian circles. 

The earliest of these, Asahel Nettleton, was born in North Killingworth, Conn., April 21, 1783. His parents were members of the church on the HalfWay Covenant plan, in accordance with which he was baptized and as a child received instruction in the Westminster Catechism, which he was required to commit to memory. 

In his youth he was often subject to religious impressions, but these were not lasting. His first real seriousness occurred in November, 1800, on the morning following a Thanksgiving ball. While reflecting on the pleasures of the preceding evening, the thought struck him "we must all die, and go to the judgment, and with what feelings shall we then reflect upon these scenes!" The impression was overwhelming. His pleasures were robbed of their fascination and he was overcome with a sense of his lost condition. The world ceased to be attractive and he turned his attention to a study of the Bible and other religious books. This pursuit served only to deepen his convictions, and at times he gave way to doubt and black despair. After a period of ten months, during which he passed through a religious experience as profound as that of an Augustine or a Luther, he found joy and peace in believing. Said his biographer: "This protracted season of conviction gave him a knowledge of the human heart which few possess; and which was doubtless intended by God to prepare him for that pre-eminent success which attended his labors as a minister of Christ."*

* Memoirs, p. 23. 

After his conversion it became Nettleton's purpose to go as a missionary to the heathen. To accomplish this purpose he mastered the preparatory studies, privately, and in 1805 entered the freshman class at Yale College. As a student he never evinced any special brilliancy of mind, but such was his devout spirit and such was his devotion to duty that President Dwight said of him: "He will make one of the most useful men this country has ever seen." 

During the winter of 1807-1808 New Haven and the college were visited with a revival, which awakened a lively interest on the part of Nettleton, who labored for the conversion of his fellow students with no small degree of success. 

In his junior year he became acquainted with Samuel J. Mills, who was then a student at Williams College. The year following Mills was a resident graduate at Yale, thereby affording an opportunity for mutual acquaintance and fellowship. It was the intention of both to go to Andover Theological Seminary at the expiration of the year, after which they purposed to enter the missionary field as soon as the way should open. Financial embarrassments prevented Nettleton from carrying this plan into execution. Having graduated at Yale he remained a year as butler of the college, after which he pursued his theological course privately at Milton, Conn., under the direction of Rev. Bezaleel Pinneo. Not long after he was licensed to preach by the West Association of New Haven County. It was still his purpose to spend his life as a missionary to the heathen, but so conspicuous was his success in the ministry that he was persuaded to defer his purpose for a while, and it was not until the failure of his health in 1822 that he finally relinquished all hope of going to a foreign field. 

For a time after his licensure to preach Nettleton was engaged in missionary and evangelistic labors in desolate and neglected districts in Eastern Connecticut and Rhode Island. This region had been the scene of Davenport's distractions during the Great Awakening. The evil results of fanaticism were still apparent. If the young evangelist's labors were not so successful as his subsequent efforts, the experience was a valuable one and served to put him on his guard against those extravagances to which youth is susceptible and was an impressive object lesson against the innovations which had wrought ruin to Davenport and his deluded followers. 

From 1812-1815 he labored with excellent results at various places in Connecticut and New York. In the summer of 1815 he went to Salisbury and of the revival there he wrote as follows: 

"In 1815, in the town of Salisbury, Conn., after laboring awhile under great discouragement, there were some favorable appearances. A number were anxious, and a few were in awful distress of soul in one village. It was taken hold of by some ignorant officious hands; and they were set to groaning and screaming, and alarmed all the village in my absence. Having heard the tidings, I hastened to the spot, and with kind, but decided severity called them to order. My attempts by those who had given the work that turn, were considered as very obtrusive and daring. It was reported all over town that a revival had begun in Salisbury, and that I had put a stop to it. They seemed to be much grieved and shocked at my conduct. It took a number of days to restore order, but when it was done, the work of God advanced silently and powerfully, until all classes, old and young, were moved all over town. The language was, 'the fountains of the great deep are broken up,' Not far from three hundred were numbered as the hopeful subjects of divine grace in that revival."*

*Memoirs, p. 71.

So great was the interest and so deep the concern that religion became the all-absorbing topic of the day. When Mr. Nettleton in his visitations was seen to enter a house, the whole neighborhood would flock thither. Mechanics would leave their shops, farmers would forsake their fields, and housewives would abandon their domestic duties to inquire the way of salvation. 

Having spent the winter at Salisbury, in the spring he labored at Bridgewater, where a dead church was revived and numbers were converted. 

From 18i6-1819 he visited successively Torrington, Waterbury, Upper Middletown, Rocky Hill, Ashford, Eastford and Bolton. In July, 1819, worn out with his labors, Nettleton repaired to Saratoga Springs, N. Y., in the hope of recovering his health. A few weeks later he was induced to engage in revival work in that vicinity. The whole region was profoundly moved and fully two thousand souls were converted. While the revival was still in progress Mr. Nettleton wrote an account of this work, which in part was as follows: 

"This region, and especially the county of Saratoga, has heretofore been as destitute of revivals of religion as any part of the State. The commencement of this work was at Saratoga Springs last summer. At that place about forty have made a profession of religion. These include some of the most respectable characters in the village. Directly south is the town of Malta. For a number of years there has been no Presbyterian church in that place. But for the year past there has been an interesting revival among that people. A church has been recently organized, which now consists of one hundred and five members. . . . South from Malta, about twelve miles, is the city of Schenectady, and Union College, where I now reside with Dr. McAuley. . . About thirty of the students have been brought to rejoice in hope. Besides these we had more than two hundred in our meeting of inquiry, anxious for their souls. We met in a large upper room called the Masonic Hall. The room were so crowded, that we were obliged to request all who had recently found relief to retire below and spend their time in prayer for those above. This evening will never be forgotten. The scene is beyond description. Did you ever witness two hundred sinners with one accord in one place weeping for their sins? Until you have seen this, you can have no adequate conceptions of the solemn scene. . . . Within a circle whose diameter would be twentyfour miles, not less than eight hundred souls have been hopefully born into the kingdom of Christ, since last September. The same glorious work is fast spreading into other towns and congregations."*

* Memoirs, pp. 95-97. 

Leaving the region where he had labored with such conspicuous success, in the spring of 1820 Nettleton conducted revivals at Nassau and New Haven, whence the work extended to the regions round about, resulting in the conversion of nearly two thousand persons. 

From 1820-1822 he labored at North Killingworth, North Madison, Wethersfield, Newton, Farmington, Pittsfield, Litchfield, and again at New Haven. Numbers were converted at these various places and great good was accomplished. 

On May 22, 1822, he commenced evangelistic services in Sommers, preaching alternately at South Wilbraham, and visiting in the meanwhile Tolland and other places in the vicinity. As a result of the work thus inaugurated a revival visited this section of Connecticut resulting in the conversion of more than fifteen hundred souls. While the revival was still in progress, a serious attack of typhoid fever compelled his retirement for two years, during which he compiled his Village Hymns, which had a wide sale throughout the country. Dr. Nettleton never fully recovered from this illness. His health was left in such a shattered condition that he could endure but little excitement or fatigue, although he labored in various parts of the country, as much as his enfeebled condition would allow, until his death, May 16, 1844.

Dr. Nettleton's methods were remarkably sane and discriminating. He had an abhorrence of anything that savored of fanaticism. His doctrines conformed to the Calvinistic standards of the age in which he lived. He emphasized a dependence upon the Holy Spirit as the indispensable condition of a revival. Ministers and churches were not encouraged to try and get up a revival, but when sovereign grace gave indications that the set time to favor Zion was come he believed in a wise and faithful use of means. To this end he made use of preaching, house-to-house visitation, and inquiry meetings for enforcing the truth and instructing seekers. The results of his work were invariably lasting. Of the thousands converted under his preaching, so well were they grounded in the fundamentals of the Christian faith, that very few afterwards fell away into apostasy.