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CHAPTER VI.

1731-1746.

Introduction of Presbyterians-Visit of Mr. Whitfield-Low state of Religion-Efforts of Morris to revive it-His Character and Conduct-Amusing example of his Simplicity and Ignorauce—Charge of the Governor to the Grand Jury against Presbyterians—Mr. Roan's Case-Help from Synod in New-York-Reverend Samuel Davies, his Character and Labours-Act of Toleration extended to Virginia-Dread of Popery and New Lights-Commencement of struggle with Dissenters-Morgan Morgan.

THUS far we have endeavoured to trace the course of the church in Virginia, while she continued to be almost the only religious denomination. In her future progress we shall have occasion to view her in company with other religious societies, which began to spring up around her. It has already been seen that a few meetings of Quakers, and one society of Presbyterians, had obtained something like a permanent existence within the limits of the colony. There is, however, evidence that the number of Presbyterian societies was greater than is here named. There was but one society, it is probable, in the eastern part of the colony, as stated by Commissary Blair; but in the more remote western parts, which had been opened to the enterprise of the colonists by the exploring expeditions under Governor Spottswood, it is believed that there were several Presbyterian societies. On the western side of the Blue Ridge, a large proportion of the early settlers, who in the first instance came from Ireland, and last from Pennsylvania, were dissenters. They were so far removed from the seat of the colonial government, that they encountered but

little opposition from the ruling powers, and their congregations were regularly organized and placed under the care of pastors whose names have come down to us.* In the year 1740, that extraordinary man, the reverend Mr. Whitfield, visited Virginia, and experienced a kind reception at the hands of the commissary, Dr. Blair. At his request, Mr. Whitfield preached at the seat of government, and in other places; and it is not improbable that his ministrations tended to create an increased interest on religious subjects among some of the members of the establishment. At any rate, he obtained a ready and unprejudiced hearing, because he was a clergyman of the Church of England, and a deeper sense of piety was exhibited among some of the establishment soon after his visit.†

It is not calumny to say, that at the period in which departures from the church first took place, religion was in a deplorably low state. The causes of this have already been placed before the reader, and they certainly are sufficient to account for the fact. But we must not too hastily conclude that there was no real piety left in the colony, nor that the irreligious were all members of the establishment. On both these points we have the direct testimony of one who was an eyewitness, and who in fact organized presbyterianism in Eastern Virginia. "I have reason to hope," says he, "there are and have been a few names in various parts of the colony, who are sincerely seeking the Lord, and groping after religion in the communion of the Church of England." Some such he knew; while, on the other hand, he informs us, that "there are and have been in this colony a great number of Scotch merchants, who were educated Presbyterians; but (I speak but what their conduct more loudly proclaims) they generally, upon their arrival here, prove scandals to their religion and country,

Appendix to Campbell's History of Virginia, p. 304.

+ Davies' State of Religion among Dissenters in Virginia, p. 10. Ibid. p. 5.

by their loose principles and immoral practices; and either fall into an indifferency about religion in general, or affect to be polite by turning deists, or fashionable by conforming to the church."* The testimony of this witness will perhaps be deemed unexceptionable, when it is stated that he manifests no bigoted prejudice against the church. "Had the doctrines of the Gospel," says he, "been solemnly and faithfully preached in the established church, I am persuaded there would have been but few dissenters in these parts of Virginia; for their first objections were not against the peculiar rites and ceremonies of that church, much less against her excellent articles, but against the general strain of the doctrines delivered from the pulpit, in which these articles were opposed, or (which was the more common case) not mentioned at all; so that at first they were not properly dissenters from the original constitution of the Church of England, but the most strict adherents to it, and only dissented from those who had forsaken it."+

The task, however, of dwelling upon such a picture is far from grateful, and therefore we gladly pass on to a statement of some of the steps towards reformation. An individual whose piety it would be wrong to question, though it was not always tempered with discretion, seems to have been made the means of good to many; and he certainly was the instrument of introducing several Presbyterian clergymen into the eastern part of the colony. This man, whose name was Morris, having, about this time, become deeply interested in the salvation of his soul, and having found comfort in the doctrine of "Christ crucified," felt himself called on to speak with his neighbours and friends, and exhort them in conversation to devote themselves to the service of God. His attainments, if we may judge from his letters, seem to have been limited, and

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he never undertook to preach; but he read to such of his neighbours as would become his auditors the few books which had been profitable to him. Among these, Luther on Galatians, and some of John Bunyan's works, held a conspicuous place. His reading was not without effect, as some of his hearers entered into his feelings, and manifested an interest in things spiritual, to which they were before strangers. It was not long before he added to his little library a volume of sermons which Mr. Whitfield had preached in Glasgow, and he forthwith invited his neighbours to come and hear them. Their perusal was so far blessed, that several were brought to serious reflection, which resulted in repentance towards God and faith in the Redeemer. On every Lord's day, and sometimes on other days of the week, Morris read these sermons at his dwelling, and his neighbours flocked to hear them. At length it was determined to build a meeting-house for the purpose of reading only. No prayers were used, for none of the little flock felt competent to undertake the task of praying extempore, and the services of the church were probably associated in their minds with the want of piety so deplorably manifested by many of its members. The fame of Morris as a reader soon spread, and he obeyed invitations from other parts of the country at some distance from his dwelling. But now an obstacle arose to further proceedings, which seems not to have been anticipated. Morris and his hearers had absented themselves from the worship of the parish church, contrary to the laws of the land, as they were informed; and some of them were summoned to court to answer for the offence. They appear, however, on this occasion not to have been seriously molested; and there is an amusing simplicity manifested in the ignorance of Morris and his adherents as to the distinctive names of the different religious sects in Christendom. They were asked to declare the denomination to which they belonged: they knew nothing of any dissenters but the Quakers, and

they were not disposed to class themselves with them; at length, (as Morris himself states,) they were fortunately relieved from their embarrassment by his recollecting that Luther was a noted reformer, and that his book had been useful to them; and they declared themselves Lutherans, without having the slightest intention to encroach upon the rights of another denomination by an appropriation of its

name.

This name they retained until they were better instructed in 1743 by the Rev. Mr. Robinson, a Presbyterian minister, who had been sent by the presbytery of Newcastle to visit Pennsylvania, Virginia, and North Carolina. Under the guidance of Mr. Robinson, they were taught to conduct the public worship of God according to the forms used among Presbyterians, and to the reading of sermons, extempore prayer and singing were now added. Mr. Robinson was speedily followed by other clergymen of his denomination, and now the attention of government seems to have been excited.

Early in 1745, the governor in an address to the grand jury of the general court, confined his remarks almost exclusively to the introduction into the colony of a system of religious worship different from that of the establishment; extracts from this address will best exhibit the view taken by the government.

"I must on this occasion turn to your thoughts, and recommend to your present service another subject of importance, which, I thank God, has been unusual, but I hope will be most effectual; I mean the information I have received of certain false teachers that are lately crept into this government; who, without order or license, or producing any testimonial of their education or sect, professing themselves ministers, under the pretended influence of new light, extraordinary impulse, and such like satirical and enthusiastical knowledge, lead the innocent and ignorant

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