The Kentucky Revival, &c..

N the first settlement of this country, no small part of the inhabitants were Christians by profession. Different denominations early began to shine out, and employ their zeal in organizing churches, settling ministers and propagating their respective doctrines and forms of worship throughout the land. The greatest number of professors might be ranked among the Presbyterians, Baptists and Methodists. And although these different sects professedly set out to establish and promote the peaceable religion of Jesus; yet in the attempt, their usual debates and controversies were brought to life, which, for a number of years occasioned a hot spiritual war. Notwithstanding, these churches acknowledged each other as sisters, descended from the same stock; yet such was the zeal of each for their distinguishing tenets and forms of worship, that they stood entirely separate as to any communion or fellowship, and treated each other with the highest marks of hostility; wounding, captivating, and bickering one another, until their attention was called off by the appearance of a common enemy, viz. Deism, or the religion of nature.

      II. For many ages the christian religion, so called, had been incorporated with civil government, and they had mutually supported each other, consequently when [9] that revolution in politics began, which aimed at the overthrow of the monarchy and the establishment of a republican government, that religion was particularly involved.

      Kings, Emperors and Popes, had claimed the Bible, as "the only rule to direct them," in their unnatural wars, dire oppressions, bloody persecutions, and unparalleled cruelties toward mankind; yea, every class of tyrants, both civil and ecclesiastical, had made their common appeal to the Bible, for their authority to lord it over their fellow-creatures, consequently when the eye of reason began to open upon the rights of man, the tyrants Canon must appear in very pernicious colors, no book in the universe so mischievous and hateful. And under this view the Bible was attacked by the political reformers of the last century; and the dictates of a lawless nature cried up in opposition to its sacred requirements.

      III. I do not suppose with many, that Deists have had no cause for rejecting the scriptures; the contrary is certainly true. Not that the cause is in the scriptures, but in those who profess to take them for their rule of life. It is not the scriptures that lie open to the view of the Deist, but those churches and people who profess to be governed and influenced by them. And what have those churches exhibited which for ages past have claimed the Bible for their foundation? Little else but division, animosity and confusion. What have been the lives and manners of the professors in general? Do they not stand below the modern Deist, even in point of bible virtue? Now if Christians so called, are chargeable with so great wickedness, in the eye of common sense and reason, and at the same time testify that the Bible is their "only rule," what judgment can the Deist form of that book? The tree is known by its fruit; and if professing Christians acknowledge themselves to be wicked, if they judge and prove one another to be wicked, and claim the Bible as their root and foundation; it is reasonable for the Deist to judge that to be a wicked book. [10]

      IV. When Deism first began to overspread Kentucky; and the truth of the Bible to be called in question; the cry was against its pernicious fruits and the infinite mischief that has been done in the world by those who supported its doctrines. And while the giddy and thoughtless multitude took it for granted that divine revelation was all a cheat, and nature's flowery path the only way to happiness, and were crowding into it by hundreds, many of a more serious cast were unwilling to renounce their hope of salvation through Christ; yet dare not vindicate the lives of those professing Christians, on whose account the Bible was condemned. This made it necessary to examine the scriptures separately and judge them according to their internal evidence, and the more they were examined, the greater the contrast appeared between their sacred doctrines and the lives of the professors. Hence the only ground upon which the truth of the scriptures could be maintained, was to take them according to their own proper sense, and prove that they no where countenanced those evils that abounded in the churches; but the contrary.

      V. The New-Testament appeared to be the proper fruit and product of the church of Christ, and manifested by its purity, that it was a pure church out of which it sprung. And taking the church as the tree, and the scripture as the fruit, both seemed to be good. But the fruit, which has been for many generations produced by those churches which bore the same name, was very different. The writings of these churches instead of uniting the people in righteousness and peace, had kindled up endless controversies and angry disputes; and from the manifest difference in the fruits, it appeared that modern professors could not be the same kind of people with those that had formerly been called Christian. According to the scriptures, Christians were united all of one heart and one soul; they laid aside all anger, wrath, clamour, envy and evil speaking; were kindly affectioned one towards another, and loved one another with pure heart fervently. But daily [11] observation proved, that those who now assumed the same name, were full of envy and strife, railing and backbiting, hateful and hating one another; and in every sense different from those holy men of God, who were formerly called by the name of Christ.

      VI. This distinction was observed not only in common professors, but even in the ministers. While the New-Testament represented the ministers of Christ, as meek, humble, honest men--examples to the flock, in charity, faith and purity; those who are called the ministers of Christ in the present day, appeared to be proud, aspiring, contentious men, striving who should be the greatest, overlooking common people as an inferior rank of beings--deeply immersed in the cares of the world--eager after salaries, or posts of profit in civil government, and some even holding their fellow-creatures in perpetual slavery, or selling them for money. These appeared not to be the same kind of men as those whom Christ ordained, nor did it appear that they had the same Holy Ghost indwelling in them, or could be as safely believed or followed, as the ministers who wrote the scriptures. And some of themselves admitted the conviction that they were far sunk from the power and purity of the Apostles of Christ, and were preaching about a salvation which they had not in possession.

      Another important train of ideas arose from searching the scriptures. There was a falling away spoken of by Christ and his Apostles, and an antichrist to rise, which appeared according to history, to have taken place a great while ago. And it appeared by many promises, that after the reign of this antichrist was out, there would be glorious times upon earth, and Christ would appear again and set up his kingdom, and gather the nations into it. Here many enquiries were raised, concerning the reign of this antichrist: when it began and when it would end, and when Christ would appear and set up his true kingdom. And many began to apprehend, that this period was not far off; and concluded it was time to leave off their vain disputes, and unite in prayer for Christ to come and pour out his [12] spirit, gather his people into one, make an end of sin, and fill the earth with his glory.

      VII. For several years there were praying societies kept up in different parts, composed of persons who were distinguished in some things from all the denominations; though blended with them in their outward communion. These professed to be in search of the truth and power of religion, and ready to embrace it whenever it should appear; but did not believe it to be among any of the denominations, in purity. They believed there were errors in all their systems of doctrine, which kept them dead and lifeless, without the spirit of God. The social exercises which sprung from this faith, were reading the scriptures without any comment, praying for the divine spirit to open them--confessing and lamenting the deplorable state of mankind in general, and that of cold, lifeless and corrupt professors of christianity in particular; and pleading for the accomplishment of those blessed promises which respected the coming of Christ and the glory of the latter days. Examining themselves by the evidences and marks of grace laid down in the scriptures--lamenting a lack of those evidences--confessing their short comings in duty, and resolving to correct past errors, and be more watchful over a deceitful and desperately wicked heart--opening their trials to one another, and encouraging each other to persevere until they found Christ in every deed.

      When any one prays for a thing, it is sure and certain evidence that he has not that thing in possession: and hence the united prayers of hundreds of the warmest professors, entreating Christ to come and visit the churches, loudly proclaimed that he was not already there. While he was contemplated at a distance through the promise, the following lines well suited the day, and proved his absence from the soul:

The following extracts of letters from persons of no small note in the churches, will shew

March 22, 1798      

      "MY DEAR FRIEND--------I HAVE this winter past, preached with difficulty, my heart but little engaged. I know that I am not as I ought to be, yet cannot be effected with my sad case." * * * * * * *

"W. R."      

      "DEAR SIR--------YESTERDAY I received your kind letter, and I now undertake to answer it. * * * * * The dead state of religion is truly discouraging here, as well as elsewhere. It appears a wonder of mercy, that God is so kind to this Sardis, as to afford her the means of grace; without this she would certainly run into total infidelity. When I look into my wretched heart and consider how much I have dishonored God, by dead and careless life, I have reason to cover my head in the dust. * * * * * * * *

      "If some are spotted with sin, I am spotted all over." * * * *

"J. T."      

      "Lexington, Sept. 5, 1796.

      "DEAR BROTHER---------IT is not likely I can say any thing to entertain or refresh you. I sometimes think I would be willing to travel with you to heaven, but I feel very unlike an inhabitant of that place. I would be glad to be at the truth and the substance.

      "But I commonly feel so much more like a Devil than a Christian, that it makes me often forbode the displeasure of God, the holy, and the just. I sometimes think I am coming towards the birth, but can seldom think I am born. O how long! how long! And what am I? I would strip off every thing but [14] Christ and his holy spirit, to enter the narrow gate. * * * * * * * * * * * * * * *

      "I can tell you but little about my poor congregations. I see but little prospect of encouragement. I dare not say none. * * * * * * *

      "I sometimes hope to see Jesus King in Zion."

"J. D."      

      VIII. Now let any one judge from the foregoing evidences, what kind of work was necessary to take place among such a people, in order to their recovery; a people confessedly, vain, and dark, and wild; full of unbelief and sin--dead and careless--spot all over; and more like devils than christians.

      The generality, however, unaffected with their sad case, were still going on, crying out against infidelity, lampooning the Deist, treating his cavils with contempt and labouring each one to augment his party: while a distressed few were watching, like the guards of the night and ready to meet the first dawn of the approaching day.

      A sense of total depravity of human nature, and the entire separation of the soul from God, is the first thing necessary to prepare the way for the entrance of spiritual life. Therefore, such as honestly confessed their lost and deplorable state, and intensely groaned for deliverance from it, were not in so dangerous a condition as those who made a high-sounding profession, and gloried in some plan of salvation that still left them in bondage to corruption. But a conviction of being lost, never saved any one, tho' many have made conviction a great evidence of their election, and vainly rested upon that light which searches out the evil and wickedness of the heart, without going any further. But such as were honest before God, could not stop here, they must be at the truth and the substance. Therefore, it was necessary that the channel through which the quickening power of God has access to the [15] soul, should be opened: namely, the everlasting covenant of redemption. And as this is the only channel through which souls can receive any special favor from God, it will be proper here to make a few observations concerning it.

      IX. When one makes a promise to another, and that promise is accepted; this constitutes a covenant or agreement. Thus the promise of eternal life was made to Christ, before the foundation of the world, and accepted by him in behalf of all his seed. In this promise, or covenant of life, the Father and Son were perfectly united: and as both are everlasting and unchangeable; it must be an everlasting and unchangeable covenant, which cannot be broken. The covenant itself, is absolute, unconditional and inviolable. But in order to its being fulfilled and finally settled, there is a work given to the Son to do, which in the nature of things, is necessary to be done; and that is, to overcome death, and him that has the power of it. And until this is actually done, the heir is in bondage. It is true, eternal life is secured in the covenant, to all the seed; though they be not in actual possession of it. But while death reigns, the blessings of the covenant can only be administered by way of promise; and the party to whom the promise shall be fulfilled, designated in the Father's revealed will.

      This everlasting covenant has ever been a mystery to man in his fallen state, nor could any thing certain be ever known respecting it but by a living revelation from God--an express manifestation of the divine will, attested by living witnesses. And where this orderly administration has been wanting, the more that has been said about it, the greater the confusion and controversy has been stirred up.

      It is true, the scriptures contain a copy of the divine will, concerning the redemption of souls: all the promises of God are there recorded. But of what use is a bare copy of a will, without witnesses? [16]

      These great and precious promises could effect nothing real; the inheritance itself was not in them; and although thousands have undertaken to administer upon the authority of the scripture, as though it was the very original itself, sealed and confirmed by unalterable seals, and have pretended to be the true witnesses of God; yet their folly is made manifest to all men, for they have not agreed in their witness but have filled the world with endless debates, concerning the sense and meaning of what they call the will. Now if the witnesses were all divided, and could not even agree in their testimony who were the proper heirs, how could any thing ever be decided in such a court?

      But however great the contention has been about the copy; and however much these presumers have altered, amended, expounded and paraphrased upon it, yet the original has remained unsullied. God is of one mind, and his promises in Christ, are Yea and Amen.

      When God revealed his covenant to Abraham, it was only by promise. "In thee and in thy seed, shall all the nations of the earth be blessed." OBSERVE; the blessing promised, was not to Abraham and his seed; but to all the nations of the earth. It was not, Thou and thy seed shall be blessed with irresistible grace, but "In thee and in thy seed [which is Christ] all the nations of the earth shall be blessed." All were under the curse, and stood in equal need of the blessing. Sin and death had their dominions equally over all. But a better dominion was promised; a kingdom of righteousness; a dominion of life; in which all the nations of the earth should be blessed.

      Altho' death reigned from Adam to Moses, and from Moses to Christ; yet the promise of God to Abraham, was sure to all the seed; death could not destroy it; the law could not supplant it, or make it void; the threatenings and curses from mount Sinai, were not against the promise nor the seed, to whom the promise was made. The promise was established and confirmed by [17] unalterable seals, illustrated by types and figures, and attested by a long succession of living Prophets, until Christ the proper heir made his appearance;--finished the work that was given him to do--received the substance that was promised by the Father, and took possession of the inheritance. Until this took place, souls were in bondage under the rudiments of the world; they could find no resurrection into eternal life, until the son of God, in the fullness of time, was made of a woman; made flesh; placed under the same rudiments by which they were held in bondage; and from thence ascended step by step, until he entered the promised possession. Then, and not until then, the way was open for the substance to be ministered; then the first born could give gifts unto his brethren, substantial, real gifts. What he received of the Father, he gave to those who were joint heirs with him to the promised possession, and sent them into the world as he had been sent, to minister to others as he ministered to them. Moreover, he did not send them to some particular persons, but to every creature that was under heaven; and commissioned them to proclaim liberty to the captives, and the opening of the prison to them that are bound; one as much as another. No nation or individual was excluded, but the promise was to all, and upon all, and should finally be fulfilled to all them that believe and obey.

      X. While the everlasting covenant was thus ministered in truth by the Apostles and true witnesses of Christ, it was confirmed by the most convincing signs, wonders, miracles, and gifts of the Holy Ghost. They healed the sick, raised the dead, cast out malignant spirits, spake with unknown tongues, held converse with Angels and departed spirits, saw visions, fell into trances, had gifts of prophesying, &c. &c. These, and such like, were seals to their ministry. But above all, the salutary charge produced in the lives and manners of those who believed, confirmed the doctrine to be of God; and served as a test to those who should come after, whereby to distinguish the true covenant of God, from all the counterfeit doctrines of men. When the true [18] administration of the covenant ceased, the signs and seals of confirmation ceased with it. God would not affix his seal to the canons, decrees and covenants of wicked men, who rose up to supplant the true work of redemption. And therefore for many ages, what has been called the Christian doctrine, has been void of authority, except what arises from superstition, vain philosophy, the power of human eloquence, or the civil sword. But when God, in infinite kindness, began to revive the everlasting truth in these latter days, the living seals of the covenant were annexed. Such seals and evidences of a supernatural and divine power, as have excited as great astonishment in the minds of mankind, as those of antiquity.

[KRSO 9-19]