The GOSPEL TRUTH

A HISTORY OF AMERICAN REVIVALS

by

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

1912

Chapter

 

CHARLES GRANDISON FINNEY.*

 

*The subject of this chapter labored chiefly in Presbyterian and Congregational circles, but so epoch-making was his work, and so far-reaching was its influence that it could not with propriety be regarded as denominational, and for that reason a separate chapter is devoted to his life. 

Charles Grandison Finney, the greatest of American revivalists, was born in Warren, Litchfield County, Conn., August 29, 1792. Two years later his parents removed to the State of New York, where his boyhood was spent in Oneida and Jefferson Counties. He received a common school education and at the age of twenty returned to his native town in Connecticut to attend an academy or high school. He afterwards studied law at Adams, N. Y., where in due time he was admitted to the bar. 

At Adams, for the first time in his life, he was brought under religious influences. Hitherto his religious privileges had been meager. He said: "When I went to Adams to study law, I was almost as destitute of religion as a heathen. I had been brought up mostly in the woods. I had little regard to the Sabbath, and had no definite knowledge of religious truth." 

Here he was brought under the preaching of Rev. George W. Gale, a Presbyterian of an ultra-Calvinistic type. He was an educated man and a graduate of Princeton, but to Finney his discourses were a source of perplexity rather than of edification. He would frequently call upon the young lawyer to engage him in religious conversation, but such were the objections which the latter raised to his theology that the minister reached the conclusion that he must be thoroughly hardened, and when some of the members of his congregation proposed making Finney the subject of prayer he discouraged the idea because he believed it would be useless. 

About this time Finney purchased his first copy of the Bible. In his law studies, he had found frequent reference to the Mosaic Institutes as an authority for many of the principles of common law. His curiosity having become aroused he purchased a copy of the Sacred Scriptures. A perusal of its contents convinced him that it was what it claimed to be -- the Word of God. 

The question soon came up for serious consideration, whether he should accept Jesus Christ as his Saviour, or continue the pursuit of a worldly life. On a Sabbath evening in the autumn of 1821, he reached the conclusion that he would at once settle the question of his soul's salvation, and if possible make his peace with God. The pursuit of this object served but to deepen his convictions and by Tuesday night he had been brought to a condition well-nigh verging on despair. The following morning, as he was going to his office, an inward voice seemed to reprove him with these admonitions: "What are you waiting for? Did you not promise to give your heart to God? And what are you trying to do? Are you endeavoring to work out a righteousness of your own?" 

A consideration of these problems led to the conviction that salvation was a gift, not to be wrought out by works, but to be appropriated through faith in Jesus Christ. The question then seemed to be put to his mind, "Will you accept it now, to-day?" He replied, "Yes: I will accept it to-day, or I will die in the attempt." As a place suited to his purpose he sought the cover of a forest, north of the village, where he had been in the almost daily habit of walking in pleasant weather. To escape observation he skulked along under the fence, but when he reached a secluded spot and tried to pray he could not. His heart refused to pray, and after repeated attempts, he fancied that he heard a rustling in the leaves, and opening his eyes to see if any one were present, he was overwhelmed with a sense of his wickedness in being ashamed to have any human being see him on his knees before God. In an agony of spirit he cried aloud to God for mercy. At this juncture a passage of Scripture was suggested to him: "Then shall ye go and pray unto me, and I will hearken unto you. Then shall ye seek me and find me, when ye shall search for me with all your heart." Other passages came to his mind, and for a long time he continued to pray and appropriate promises continued to come to his mind until with a light heart he started back to his office with this thought uppermost in his mind: "If I am ever converted, I will preach the gospel." 

On reaching town he found that the whole forenoon had passed, but having no appetite for dinner he went to his office and taking down his bass viol he began to play and sing some sacred songs. His heart seemed so melted at the words and so freely did the tears flow that he was obliged to desist. The afternoon was occupied with some work in moving the office and in conversation with a few who came in. That evening as he sat alone in the office a vision of the Lord seemed to come before him, and it seemed as if he met the Saviour face to face. So real did the vision appear that Finney wept aloud like a child. Shortly there came upon him a "mighty baptism of the Holy Ghost" and wave after wave of divine influence swept over him. Finally he cried out, "I shall die if these waves continue to pass over me." "Lord, I cannot bear any more." 

On the following morning, although he had not yet received an assurance of sins forgiven, he received a similar baptism. All his doubts were swept away and the doctrine of justification by faith was taught him as a present experience. He realized that through faith in Jesus Christ, the consciousness and guilt of sin were gone, and he felt as free from condemnation as though he had never sinned. 

From the moment of his conversion Finney's life commenced to flow in a new channel. The practice of law suddenly lost all of its attractions. That very morning a deacon of the church, who had employed him as his attorney in a suit, came into the office to remind him that the case was to be tried at 10 o'clock. Finney replied that he had enlisted in the service of Christ and had a retainer to plead his cause, so that he must seek another attorney to attend the suit. The deacon dropped his head, and immediately went out and settled the case. He then gave himself to prayer and soon entered into a deeper religious experience than he had ever enjoyed before. 

Finney's conversion was the occasion for great surprise to his acquaintances at Adams. In fact, one man had said to his wife who was a praying woman: "If religion is true, why don't you convert Finney? If you Christians can convert Finney, I will believe in religion." 

The report of his conversion created such excitement that in the evening, without any appointment having been made, with one accord the people flocked to the church. The building was packed, but no one seemed ready to open the meeting, whereupon Finney arose and narrated his experience. The man who had asked his wife why they didn't convert Finney was present and so agitated did he become that he went home leaving his hat. An old lawyer, who during the day had declared that the report of Finney's conversion was a hoax, said, "He is in earnest, there is no mistake; but he is deranged, that is clear." After Finney had finished his narrative. Rev. Mr. Gale, the pastor, arose and made confession for having discouraged the church in the purpose of making Finney a subject for prayer, and for having said on hearing of his conversion that he did not believe it. 

From that meeting a revival broke out, extending in various directions and visiting many communities. It is a significant fact also that the young people with whom Finney had associated, with but a single exception were converted. 

True to his purpose to preach the gospel, Finney entered the home of Mr. Gale, and after a protracted season of study was licensed to preach by the Presbytery in March, 1824. 

Soon after he was commissioned by a Woman's Missionary Society to labor for six months in the northern part of Jefferson County, N. Y. He began his labors at Evans' Mills, where there was a Congregational and a Baptist Society, but there being no church edifice in the place, each society occupied a large stone school-house on alternate Sabbaths. For this reason he divided his labors between Evans' Mills and Antwerp, a town thirteen miles distant. Having preached to large congregations at Evans' Mills without results, at the close of one of his Sabbath evening services he informed the people that he could remain there no longer unless they would receive the gospel. After explaining his position somewhat, he asked all who would accept the Saviour to arise, while the remainder should keep their seats. As he had expected all kept their seats, and after looking the audience over for a brief space of time, he addressed them thus: "Then you are committed. You have rejected Christ and his gospel; and ye are witnesses one against the other, and God is witness against you all. This is explicit, and you may remember as long as you live, that you have publicly committed yourselves against the Saviour, and said, ëWe will not have this man, Christ Jesus, to reign over us!'î 

The people were angered and rose, en masse, to leave the building. He paused and they halted to see why he did not go on, whereupon he informed them that he was sorry for them, and would make one more appointment to preach to them, the following night. All then retired except a Baptist deacon, who approved Finney's course and told him that he had done the very thing that needed to be done in order to bring the people face to face with their sins. Conferring thus together, they agreed to spend the following day in fasting and prayer -- "separately in the morning and together in the afternoon." The people were greatly enraged at what they considered an unfair advantage, and threats of violence against Finney's person were heard during the day. 

According to agreement, the afternoon was spent in prayer by Finney and the deacon together. As they prayed they were inspired with assurances of victory. That evening the house was packed. Finney preached a powerful gospel sermon in which he seemed to take it for granted that the people were committed against the Lord. No reversal of their former action was asked. Another appointment was given out for the next evening. So deep was the conviction of the people that Finney was sought after several times during the night, but as he was spending the night away from his customary lodgings and could not be found, his absence served to intensify the convictions of those who were seeking him. The day following he spent in visiting from house to house and conversing with the people about the claims of the gospel. The revival which followed was a powerful one, changing the entire current of the community. Almost every one was converted. The tavern keeper of the village, an infidel and an outspoken sinner, was brought into the fold and his place was transformed into a house of prayer. The influence of this revival was felt in surrounding neighborhoods and produced a lasting effect for good. 

In July, 1824, the St. Lawrence Presbytery met at Evans, Mills, and among other things considered the advisability of ordaining Finney. He was asked to preach, which he did without preparation from the text "Without holiness no man shall see the Lord." The sermon seemed acceptable to those present, although it was the opinion of some that Finney ought to confine his efforts to school-houses and country districts. Little did the members of that presbytery dream that this young lawyer, who had lately forsaken the practice of law, was God's chosen vessel to bear the tidings of salvation not only to rural peoples but to the cultured and refined, that they might be gathered into his kingdom. However, it was voted to ordain him, and in accordance with customary usages he was solemnly set apart to the work of the gospel ministry. 

The first three months of his missionary labors were devoted chiefly to Evans' Mills and vicinity, although tokens of good were not wanting at Antwerp. Apparently the larger portion of his time during the second three months was spent at the latter place, where a powerful revival was experienced. In the outskirts of this place was a neighborhood, nicknamed "Sodom," so called on account of its resemblance to Sodom of old. But a single praying man resided in the community, and he had been nicknamed "Lot." Finney was invited to preach at "Sodom" and without knowing the circumstances, by a strange coincidence he selected as his text, "Up, get you out of this place; for the Lord will destroy the city." He vividly described the condition of Sodom, its wickedness and the urgency with which Lot was entreated to escape. His auditors supposing him to be offensively personal were bitterly enraged against him. In concluding his discourse he said that he understood that they had never had a religious meeting in the place before, so he inferred that it must be a very ungodly community. Taking this as the ground for his appeal and urging immediate repentance, his remarks transformed their anger into conviction, which became so intense and powerful that the congregation began to fall on their knees and cry for mercy. This, of course, brought an end to the sermon. Finney asked the old man called "Lot" to lead in prayer, but his stentorian voice was lost amid the cries and groans of agony on the part of the distressed congregation. Every one seemed to be praying for himself. Having an appointment elsewhere that evening, the preacher gave such directions as he could and left the service in the hands of "Lot." So deep was the interest that the meeting lasted all night and in the morning some who had not yet found peace were removed from the school-house to a private dwelling. The revival was as powerful as it was remarkable, and from that day "Sodom" was a transformed community. The work was permanent and genuine, never to Finney's knowledge having been followed by any unfavorable reaction. Other neighborhoods were visited with gracious revivals and a strong church was built up at Antwerp, which has enjoyed a prosperous history down to the present day. 

In the spring of 1825, while on his way to Whitestone, Oneida County, to get his wife whom he had married the October previous and from whom he had been separated all winter on account of the stress of his work, he stopped at Le Rayville to have his horse shod. The people on learning of his presence begged him to make an appointment to preach at one o'clock that afternoon in the school-house as there was no church edifice in the place. This he consented to do and arrangements were made for the service. The house was packed and such was the interest that he decided to remain that night and preach again. The interest increasing at this service, he made arrangements with one of the brethren to take his horse and cutter and go after his wife, while he continued the services at Le Rayville, where a remarkable work of grace was wrought, which extended over into the adjoining town of Rutland. 

Some time previous to this Finney had had a premonition that it was his duty to visit Gouverneur, where considerable opposition had been manifested towards his work at Antwerp. This conviction having deepened, at the close of his labors at Le Rayville he decided to go to Gouverneur, where a remarkable revival resulted from his earnest presentation of gospel truth. 

Associated with Mr. Finney at Gouverneur was the celebrated "Father" Nash, a Presbyterian clergyman, whom he had first met at the presbytery which granted him license to preach. Father Nash was in a low spiritual state at that time, but in a subsequent illness, to use Finney's language, the Lord had given him "a terrible overhauling in his whole Christian experience." Upon recovery he devoted himself with great earnestness to the salvation of souls. He possessed remarkable power in prayer. It was his habit to make a "praying list," consisting of the names of those for whose salvation he prayed daily and often several times during the day. The answers to these prayers were sometimes almost miraculous, for he did not confine his list to those whom he thought would be reached by the revival, but the most obdurate and unlikely cases were often made the subjects of prayer, with results that were truly astounding. He frequently accompanied Finney in his labors for the purpose of sustaining him in prayer. 

De Kalb was next visited. Here a bitter feeling had long existed between the Methodists and the Presbyterians. It seems that a few years before the Methodists had enjoyed a revival in which there were several cases of "falling under the power of God." This had awakened an opposition on the part of the Presbyterians. After Finney had commenced his labors, there were a number of instances of "falling under the power of God." Strange as it may appear all who fell "under the power" were Presbyterians. This led to such confessions and explanations that a mutual conciliation was effected. Numbers were converted during this revival, and so powerful was its influence that it extended as far as Ogdensburg, sixteen miles distant. 

Leaving De Kalb, Mr. Finney, accompanied by his wife, went early in October, 1825, to Utica to attend the synod of which he was a member. On his return to St. Lawrence County, he was met by Rev. G. W. Gale, his former pastor and theological instructor, who on account of ill health had retired temporarily from the ministry and was then residing on a farm in the town of Western, Oneida County. He importuned him to turn aside and visit him. He was also urged to remain and preach the following Sunday, to which he gave consent. The Presbyterian church was pastorless and in a low state spiritually. The interest was so great on Sunday that various meetings were appointed at surrounding school-houses during the week. In the meanwhile the evangelist was greatly exercised in prayer. Others, he found, were in the same state of mind. A Mrs. H., a frail delicate woman, was so exercised that her husband became alarmed about her condition. The following week Mr. Finney called, and at the sound of his voice she entered the room and with a face lit up with a heavenly radiance, exclaimed, "Brother Finney, the Lord has come! This work will spread over all this region! A cloud of mercy overhangs us all; and we shall see such a work of grace as we have never yet seen." To her husband this was unintelligible, but to Finney it was an evidence of the victory of prevailing prayer. The revival spread in all directions to the outlying districts and extended towards Rome and Utica. 

While the revival at Western was still in progress. Rev. Moses Gillet, pastor of the Congregational church at Rome, proposed an exchange with Mr. Finney, who gave a reluctant consent. As the Sabbath approached, he regretted the arrangement, fearing lest the work at Western should be retarded thereby. He went, however, and preached three sermons on the Sabbath day with marked effect. The following day, Mr. Gillet appointed an inquiry meeting, without announcing that Mr. Finney would be present, although it was privately arranged that he should be in attendance at the service. The meeting was largely attended, many of the most intelligent and influential persons in the community being present The interest was so deep that there was imminent danger of an outburst of feeling. This Mr. Finney sought to avoid. In language plain but forcible he directed them to Christ as their only Saviour. Following his remarks he prayed in a low, unimpassioned voice, and then dismissed them with the caution that all should go home in silence. At this juncture a young man who was present fainted and there was danger of others doing the same. Finney thereupon requested that the door should be thrown open and that all should retire at once. Shrieking was thus avoided, but the sighs and sobs of the convicted could be heard until they reached the street. 

The next morning at daybreak there were numerous calls for Mr. Finney and Mr. Gillet. After breakfast they set out, and whenever they would enter a house, the neighbors would rush in from all sides to inquire the way of salvation. So great was the interest that it seemed best to appoint a public meeting of inquiry that afternoon. The house was filled to overflowing. That night Finney preached again and for a space of three weeks the services continued. Outlying districts were reached and large numbers were converted. In the village of Rome nearly every one of the lawyers, physicians, merchants and principal men were brought into the churches and it was estimated that five hundred persons were converted during Mr. Finney's stay. 

Up to this time Mr. Finney's work had only attracted a local attention. But the revival at Rome may be regarded as the commencement of a new era. His earlier labors had been in "home missionary" territory, but from this time he was to assume the more important role of a general revivalist. For this work he was eminently fitted by nature, and his earlier labors had served as a providential preparation to introduce him to larger spheres of usefulness. 

While the revival at Rome was still in progress Mr. Finney received an invitation from Dr. Aiken of Utica to attend the funeral of a prominent elder in his church. Such an interest manifesting itself on this occasion he was invited to remain. A spirit of prayer had come upon some of the members of the congregation, one woman in particular being so exercised that she could not rest unless she was praying for the conversion of her friends and neighbors. This the revivalist took as an indication that the revival had already commenced in this good woman's heart, and as soon as he could, he made arrangements to transfer the field of his operations from Rome to Utica. Within a short time a powerful revival was effected, during the progress of which more than five hundred persons were converted. From Rome and Utica the influence of the revival extended to surrounding places, to many of which Mr. Finney paid brief visits. In a report to the presbytery it was estimated that there had been three thousand conversions as a result of these revivals. 

Two noteworthy incidents characterized the work at Utica. While the revival was in progress, the Oneida Presbytery convened with the church in that city. Among its members were some who strongly opposed revivals. An aged Scotch minister in particular made a violent speech, denouncing such efforts. His untimely words greatly shocked many who were present. Fearing the ill-consequences which might arise, several gave themselves to prayer that God might counteract the effects of that speech. The next morning the man was found dead in his bed. 

On visiting a neighboring village to preach one evening, the following morning Mr. Finney was invited to look through a large cotton manufactory in the place. The operatives seemed greatly agitated. On entering a large room where a number of young women were employed, a girl who was trying to mend a broken thread burst into tears as he passed by. At the sight of her tears others were similarly affected, whereupon the proprietor, although not a Christian himself, gave orders to the superintendent to "stop the mill, and let the people attend to religion; for it is more important that our souls should be saved than that this factory run." Within a few days nearly all in the mill were converted. 

During the summer of 1826 Mr. Finney was invited to preach at Auburn. Notwithstanding a great deal of opposition a revival was effected which was quite as remarkable as any yet recorded. The work spread in various directions, extending as far as Skaneateles and Cayuga. The opposition at Auburn, however, took such a violent turn, that many of the prominent men in Dr. Lansing's church, where Mr. Finney was laboring, withdrew from the congregation and organized a new church. Most of them were unconverted, and it is interesting to note that in 1831, while Mr. Finney was temporarily detained at Auburn on account of illness, a petition was signed by these very men, requesting him to remain at Auburn and conduct a revival in their church. In the petition a note was made of their former opposition, but they besought him to overlook it and preach the gospel to them. In response to their request he remained, with the result that nearly all who formerly had so violently opposed him were converted. 

From Auburn the revivalist went to Troy and thence to New Lebanon. For some time there had been a growing opposition to the methods and work of Mr. Finney. This had resulted chiefly from the exaggerated statements sent to the religious press by his enemies. On account of these exaggerations, many of the eminent friends of revivals in New England, such as Dr. Lyman Beecher, Dr. Asahel Nettleton. Dr. Joel Hawes of Hartford, President Heman Humphrey of Amherst College and others, became outspoken in their opposition to Mr. Finney, for they believed in all sincerity that the methods and measures attributed to him would work serious injury to all genuine religious awakenings. As a matter of fact the allegations which had been brought against Mr. Finney and his work were untrue. The opposition, however, culminated in a convention held at New Lebanon, N, Y., in July, 1827. A series of resolutions were passed condemning the measures of which Mr. Finney and his friends had been accused. In view of the fact that he had never used such measures, Mr. Finney inquired the purpose of the resolutions. Dr. Beecher replied that they were merely prospective and calculated to guard against possible abuses in the future. With this understanding Mr. Finney gave approbation to the resolutions, which were unanimously adopted. Not satisfied, however, some of his enemies endeavored to construe this action as a triumph over him. The opposition, which did not at once subside, probably interfered somewhat with Mr. Finney's usefulness for a time, but in the end it brought him into greater prominence before the church as a revivalist and tended no doubt to prevent excesses which might have arisen. 

Although the convention was characterized by more or less acerbity of feeling, it did not seriously affect the work then in progress. From New Lebanon the revival extended to Stephentown, which for a time engrossed the attention of the revivalist. In all of these places -- at Troy, at Lebanon, and at Stephentown, conversions were numerous and lasting effects for good were accomplished. 

While Mr. Finney was laboring at New Lebanon, Rev. Mr. Gilbert of Wilmington, Del., paid a visit to his father at that place. So deeply impressed was he with Mr. Finney's work, that he gave him an urgent invitation to assist him in similar efforts at Wilmington. As soon as he could terminate his tabors at Stephentown he accepted the invitation. From Wilmington he was invited to Philadelphia. At first he preached there twice a week, but the interest was such that he decided to devote his whole time to that place. After preaching at nearly all of the Presbyterian churches in the city it was thought best to concentrate his efforts in some one church centrally located. For this purpose a large German church was placed at his disposal in the heart of the city. Here he labored for many months, his congregations often numbering three thousand persons or more. Multitudes were converted and the influence of his work was felt in every quarter of the city. Mr. Finney was thus employed in Philadelphia, until the winter of 1829-1830, having spent in all a year and a half in the city. 

In the spring of 1829, while the revival at Philadelphia was still in progress, some lumbermen, who had come down the Delaware River with their rafts of lumber, attended Finney's meetings. Several of these men were converted and on their return to the lumber regions they made known the saving power of the gospel. As a consequence a revival commenced which extended along the river for eighty miles, and although there was no minister among them, within a space of two years fully five thousand conversions were reported. 

Upon leaving Philadelphia, Mr. Finney visited in succession Reading and Lancaster, Pa., and Columbia, N. Y. Showers of refreshing grace attended his labors and conversions multiplied on every hand. 

During the autumn of 1830, while on a visit to Whitestone, N. Y., he was invited by Anson G. Phelps, the philanthropist, to labor in New York City. With a great deal of reluctance he accepted the invitation. A vacant Presbyterian church was rented on Vandewater Street, at Mr. Phelps' expense, but as it could be procured but for three months, at the expiration of that time a Universalist church on Prince Street was purchased for his use by Mr. Phelps. Here he labored for many months with marked success, and as the outgrowth of his efforts the First Free Presbyterian Church (so-called because of its free pews) was organized. 

In the summer of 1831, while again visiting Whitestone, Mr. Finney received an urgent invitation to supply for a time the Third Presb3rterian Church at Rochester. At first he was indisposed to accept the invitation. The church was in a low state spiritually and a spirit of dissension seemed to prevail among the Presbyterian churches of the city.

On consulting some of his friends at Utica, in whose judgment he had great confidence, he found that their views coincided with his own and he resolved not to go. A further and more mature consideration of the project convinced him that the very reasons for which he held back, after all were the very reasons why he should go. So he went against his own earlier impressions and the wishes of his friends at Utica. A most remarkable awakening followed. At that time Rochester numbered but ten thousand inhabitants and yet in the neighborhood of a thousand conversions were enumerated. All of the churches in the city shared in this gracious visitation. During that year more than twelve hundred members were added to the churches within the bounds of the Rochester Presbytery, and other denominations shared in the results of the revival. 

Mr. Finney conducted two subsequent series of meetings in Rochester. In 1842 while on his way to Oberlin from Providence, R. I., he stopped in the city for a day or two's rest before proceeding further. As soon as it became known that he was in the city he was besieged with numerous invitations to preach. Among the earliest to approach him was a judge of the highest court in the State, who as yet was not converted. A little later the leading lights of the legal fraternity united in a petition, requesting him to give a course of lectures adapted to the needs of lawyers. This Finney readily consented to do. As a result this prominent judge was converted, and so great was the influence of his example in going to the anxious seat that the lawyers rose up almost en masse, crowded into the aisles and made use of all the available space at the front, kneeling wherever they could. The influence of this revival was far-reaching, extending to the various churches in the city. In one of the leading Episcopalian churches, seventy prominent members of the congregation were confirmed, nearly all of whom had been converted under Mr. Finney's preaching. During Mr. Finney's labors, another revival was in progress under the leadership of Rev. Jedediah Burchard, but as greatly different classes were reached by these men, the results of this double spiritual visitation were highly beneficial to the city. 

During the winter of 1855-1856 Mr. Finney was again invited to Rochester. A short time after his arrival he was petitioned to give another course of lectures to lawyers. He complied with the request, with results similar to his preceding visit This revival was quite as marked as the two former ones. There were many notable conversions, including some of the most prominent personages of the city. Of these revivals Mr. Finney said: "What was quite remarkable in the three revivals that I have witnessed in Rochester, they all commenced and made their first progress among the higher classes of society, which was very favorable to the general spread of the work, and to the overcoming of opposition." 

But of these three revivals none was more remarkable than that first great revival of 1831. The moral atmosphere of the city was greatly changed. Grog shops were closed. Crime decreased and for years afterwards the jail was nearly empty. The only theater in the city was converted into a livery stable and the only circus into a soap and candle factory. A large number of men prominent in business and social life were brought into the churches. It was estimated that forty promising young men, who had been converted in that revival, entered the ministry. Not only was Rochester and the surrounding country greatly moved, but the influence of that revival was felt throughout the length and breadth of the land, even extending across the water to England. One of the most widespread revivals that this country has ever witnessed was inaugurated thereby. Dr. Lyman Beecher afterwards spoke of this revival as "the greatest work of God, and the greatest revival of religion that the world has ever seen in so short a time. One hundred thousand were reported as having connected themselves with the churches, as the result of that great revival, and this is unparalleled in the history of the church, and of the progress of religion."*

*Finney's Autobiography, p. 300.

After leaving Rochester, as heretofore stated, Mr. Finney conducted a second series of meetings at Auburn, in the course of which more than five hundred persons were converted. Both at Rochester and at Auburn, Mr. Abel Clary, a ministerial licentiate, was present to aid in the work. Like Father Nash, Clary was a man mightily given to prayer. He never attended the public services, but while Finney was preaching, he was apart by himself agonizing and praying for an outpouring of the Spirit of God and the salvation of souls. 

Buffalo and Providence were next visited with showers of blessing under the great revivalist's work. While laboring at Providence he received an invitation from the Congregational ministers of Boston, Mass., to conduct services in that city. It is interesting to note that Lyman Beecher who four years before had said: "Finney, I know your plan, and you know I do; you mean to come to Connecticut and carry a streak of fire to Boston. But if you attempt it, as the Lord liveth, I'll meet you at the state line, and call out all the artillerymen, and fight every inch of the way to Boston, and then I'll fight you there" now received him with great cordiality. 

The opposition which had culminated in the New Lebanon Convention was now a thing of the past and Mr. Finney's services were sought on all sides. In Boston, on account of the influence of Unitarianism, the revival was not so extensive as elsewhere, notwithstanding which there were many notable conversions. Mr. Finney conducted four subsequent revivals in Boston, in 1842, 1843, 1856 and 1857. The first and second of these were conducted in Marlborough Chapel and the last two in the Park Street Church. All of these revivals were quite extensive and conversions were numerous. 

In 1832 Mr. Finney again went to New York City, where he labored at the Chatham Street Theater, which had been fitted up by Mr. Lewis Tappan and others for church purposes, and Mr. Finney was installed as its pastor. On recovering from a serious illness, he inaugurated a revival movement, preaching nightly for twenty evenings, during which more than five hundred persons were converted. Owing to ill-health, the number of meetings was then diminished, but the revival continued for a space of two years, and as a result seven new churches were organized. A growing dissatisfaction with the centralized polity of .the Presbyterians induced Mr. Finney and his friends to organize a Congregational Church, for which the Broadway Tabernacle was constructed. 

In 1834 on account of continued ill-health, Mr. Finney took a trip to the Mediterranean. An absence of six months found him but little improved. On his homeward voyage he was greatly exercised in mind over the question of revivals in America. After wrestling long in prayer he was comforted with the assurance that the Lord would strengthen him and that all would yet be well. On his arrival at New York he resumed his labors at Broadway Tabernacle, with the result that almost immediately a revival of great power commenced, which continued during the remainder of his pastorate. 

It was after his return to New York that he delivered his celebrated lectures on revivals. These lectures were first published in the New York Evangelist, which had been established in 1830 to promote and extend the revivals in which he had engaged. During his absence abroad, its editor had well-nigh destroyed the usefulness of the paper by his injudicious attacks upon slavery. Mr. Finney was an anti-slavery man, but he did not sympathize with extreme or ultra-radical views. In order to strengthen the paper these lectures, as delivered to his own congregation, were reported and printed in the Evangelist, Almost like magic the subscriptions began to pour in and the paper soon regained its former influence. The lectures were then published in book form and received an enormous circulation, the first American edition of 12,000 copies being sold as rapidly as they could be printed. Large editions were published in England and the work was translated into foreign languages, and thus it became instrumental in promoting revivals throughout the world. 

In 1835 Mr. Finney accepted the professorship of theology at Oberlin. It was his purpose to spend but a portion of his time at Oberlin, devoting the balance to Broadway Tabernacle and to revival work. For two or three winters he returned to New York and on other occasions labored elsewhere. Reference has already been made to his subsequent efforts in Rochester and Boston. It also remains to be said that in connection with his duties at Oberlin, he conducted extensive revivals in Providence, R. I., Cleveland and Cincinnati, Ohio; Detroit and elsewhere in Michigan; Western, Rome and Syracuse, N. Y.; and at Hartford, Conn. During the years 1849-1851 he spent eighteen months in England, devoting nine months to London alone. In 1858 he again went to England, visiting Scotland also. Both of these visits were the occasion of extensive revivals. After i860 his health would not permit him to engage in evangelistic labors away from Oberlin, but in the First Church, of which he continued to be pastor until within three years of his death, his labors were attended with gracious quickenings, the years 1860, 1866, and 1867 being characterized by notable ingatherings. 

Mr. Finney's death took place August 16, 1875. He retained his faculties in a remarkable degree to the end. His last day on earth was a quiet Sabbath. At sunset he walked out with his wife to listen to the music at the opening of the evening service in the church nearby. The worshipers were singing, "Jesus, Lover of my Soul." He took up the words and sang with the invisible congregation to the end. That night upon retiring he was seized with pains in the heart and when morning dawned he had joined the choir invisible above. 

Notwithstanding the hue and cry that at one time was made over the methods and measures of Mr. Finney, the means of which he made use for the promotion of revivals were neither extravagant nor extraordinary. He did not favor multiplying meetings unnecessarily, and advised adding to the Sabbath services only "as many meetings during the week as could well be attended, and yet allow the people to carry forward their necessary worldly business." 

During his first revival at Rochester he first made use of the "anxious seat" as a means to bring out inquirers. The purpose of this measure was to bring the unconverted to an immediate decision as well as to commit themselves publicly to the service of Christ, During his six years' experience as an evangelist, he had often felt the need of some such measure, and after the employment of various expedients, the "anxious seat" commended itself to his judgment as a means for the accomplishment of the end desired. Thereafter he made use of the "anxious seat" in his services, except in rare instances, where through deference to local usages, it seemed advisable to do otherwise. 

Mr. Finney's preaching was peculiarly adapted to meet the requirements of the age in which he lived. The Calvinistic teachings of God's sovereignty, man's inability, divine election, etc., had been so emphasized as to lead to a sort of fatalism. Men were taught that they could do nothing to save themselves, they must wait God's time; if he chose to save them he would do so, otherwise they would perish. If they were of the elect, in due time the Holy Spirit would convert them, but if they were of the nonelect, nothing they could do of themselves, nothing any one else could do for them would avail for their salvation. In consequence of such teachings an alarming indifference to religion was prevalent. The current doctrines were made a pretext for neglecting the claims of the gospel. When approached upon the subject of religion, the unconverted would reply: "If we are to be saved, we shall be saved; but if we are to be lost, we shall be lost." Sin, moreover, was taught as an inheritance of Adam. Men were not sinners by choice but by birth, and hence in many quarters sin came to be regarded as a calamity, for which man was in no wise responsible, and sinners consequently were to be pitied rather than blamed. 

In contradistinction to these conceptions Mr. Finney taught that men were responsible for their sins; they were sinners because they chose to be; the consequences of sin would overtake them, not on account of any inherited predisposition to sin, but because of their self-determined transgression of God's law, and their rebellion towards him and his government; instead of waiting God's time he exhorted men to immediate repentance; God had commanded them to repent, and God's command implied man's ability to do so; instead of being unable to do anything of themselves, sinners were required to make for themselves new hearts by meeting the requirements of the Scriptures and making use of the provisions of the gospel. In all of these teachings Mr. Finney did not overlook the agency of the Holy Spirit. It was the work of the Spirit to reprove the world of sin, of righteousness, and of judgment. But, he insisted, the Holy Spirit works through means and instrumentalities, and if these are made use of as prescribed by the Word of God, the Holy Spirit will use them in the conversion of men. 

The enemies of Mr. Finney industriously sought to give the impression that the revivals identified with his name were neither deep nor lasting, but those who were best acquainted with his work have given ample proof of its permanency and power. While there were doubtless some among the vast numbers who were converted under his ministry who made a shipwreck of faith, and it would have been strange if there were not, it is nevertheless true that the vast majority who were converted under his preaching were true to their profession, and gave abundant evidence in their subsequent lives of a thorough change of heart. 

It is impossible to estimate with accuracy the results of such a life as that of Charles G. Finney. As a revivalist, as a theologian, and as president of Oberlin College, he left the impress of his character upon thousands of lives and contributed not a little towards fashioning and shaping the Christianity of the American Republic, especially in the northern States, east of the Mississippi River. Dr. Cuyler said of him, that he probably led more souls to Jesus than any man of the nineteenth century. In round numbers it has been estimated that five hundred thousand persons were converted through his instrumentality. In addition to his personal labors, his published sermons. Revival Lectures, Autobiography, and other works were not only effective in the promotion of revivals but in the conversion of many. As a theological professor his influence was felt far and wide through the young theologues whom he had helped to equip for their work and who went out from the halls of Oberlin to preach the gospel and promote revivals in the fields whithersoever they had been called. During his long connection with the college as president and professor, Mr. Finney had helped to mould the lives and characters of fully twenty thousand students, who went forth to influence society and bless the world. Thus we see how impossible it is to estimate the influence of such a, life, an influence which is likely to abide for all time to come, and the full measure of which eternity alone can reveal.

 

Return to HISTORY OF AMERICAN REVIVALS Index