IT was my first intention not to add any thing to what has been said in the chapter on revivals, respecting the abuses alleged to have been connected with them, but, on farther reflection, I consider that a few words more on that point would not be amiss.

      No man, certainly, who is at all acquainted with human nature, should be surprised to hear that the greatest blessings bestowed on mankind are liable to be abused, and even the purest and noblest qualities to be counterfeited. Where then is there any matter of astonishment should we find that abuses mingle with religious revivals, through man's imprudence and the malignity of the great adversary, or should we even discover some revivals to deserve being called spurious.

      I ought, however, to premise that whatever abuses may have at any time taken place in the revivals in America, or whatever spurious ones may have occurred, it cannot be disputed that our truly zealous, intelligent, and devoted Christians, whatever be their denomination, not only believe in the reality of revivals, but consider that when wisely dealt with, they are the greatest and most desirable blessing that can be bestowed upon the churches. There are, I admit, persons among us who oppose religious revivals, and it would be sad evidence against them if there were not. There are the openly wicked, the profane, Sabbath-breakers, enemies of pure religion in any form, and avowed or secret infidels. These form the first category, and it is not a small one. They may be found in our cities and large towns, and sometimes in our villages, and are the very persons whom arrangers are most likely to meet with about our hotels and taverns. Next, there are Roman Catholics, Unitarians, Universalists, and others whose Christianity is so marred with errors and heresies, that they cannot be owned as brethren by [485] those who hold the evangelical faith of the Reformers. These, too, almost without exception, hate revivals, nor can we wonder that they should. A third class consists of those members of our evangelical churches who conform too much to the opinions and practices of the world; are so much afraid of what they call enthusiasm and fanaticism as to do nothing, or nothing worth mention, for the promotion of the gospel, and would never be known to be Christians either by the world or by their fellow-Christians, were they not occasionally seen to take their places at the communion table. Some such there are in all our evangelical churches, and in one or two of those, whose discipline is laxer than it should be, they constitute a considerable party.

      Now, it is natural that European travellers in the United States, when not decidedly religious themselves, should chiefly associate with one or all of these three classes, and that taking up their notions from them, they should have their note books and journals filled with all sorts of misrepresentations with respect to our religious revivals. Hence many, who have never visited America, owe all their ideas on that subject to writers whose own information was partial and incorrect, and who, as their very books show, know nothing of true religion, and would never have touched upon the subject, but that they wished to give piquancy to their pages by working up for the wonder and amusement of their readers every false and exaggerated statement, and foolish anecdote, that on that subject had been poured into their ears.

      But serious and worthy people in Europe, and particularly in Great Britain, have been prejudiced against revivals in another way. They have too readily allowed themselves to be carried off by what has been written by excellent men among us, who, apprehending much danger to the cause of revivals from the measures taken to promote them by some zealous but, in their opinion, imprudent men, and perceiving the mischievous results of such measures, have faithfully exposed them and warned the churches to be upon their guard, and this they have done in the columns of our religious journals, in pamphlets, and in books. Their endeavours met with much success against the enemy, who, on failing to prevent, had been seeking to pervert these [486] blessed manifestations of divine mercy, but, as was natural, the strong language which they had been prompted to indulge by the actual view of some evils, and the apprehension of worse, impressed foreigners with very exaggerated ideas of those evils. This result was perhaps unavoidable, yet is much to be deplored, for injury has thus been done to the cause abroad by men who would be the last to intend it.

      It is an infelicity to which all endeavours for good are subject in this evil world, that they are liable to be marred by proffered aid from men, who, notwithstanding the fairest professions, prove at length to have been more actuated by their own miserable ambition than by a true zeal for God's glory and man's salvation. Such false friends did no small injury to the great revival of religion in 1740-43, already mentioned; and so, likewise, did the successive revivals that took place in the West in 1801-3 suffer much from the imprudence of some who desired to be leaders in the work of God. This was the case particularly in Kentucky. And within the last few years, after a blessed period marked by revivals in many parts of the country, the same adversary who, when "the sons of God come to present themselves before the Lord," seldom fails to obtrude himself among them, and who can on such occasions assume the garb, as it were, "of an angel of light," contrived for a while to do no little damage to the work. Some good men, as we still consider the greater number of them to have been, not content with the more quiet and prudent character which had hitherto marked the revivals, attempted to precipitate matters by measures deemed unwise and mischievous by many worthy and experienced persons, both ministers and laymen. The passions, instead of the judgment and the conscience, were too much appealed to; too much stress was laid on the sinner's supposed natural ability, and not enough on the needed influence of the Holy Spirit; too superficial a view was presented of the nature and evidences of conversion; in a word, the gospel was held forth in such a way as not to lead to that self-abasement which becomes a sinner saved wholly by grace.

      One of the reprehended measures was the practice of earnestly pressing those who were so far awakened to a sense of their sin and danger, to come at the close of the sermon to seats [487] immediately before the pulpit, called "anxious seats," or seats for such as were anxious to be saved, in order that they might be specially prayed for, and receive some special counsels. This, though comparatively harmless perhaps, when adopted by prudent men among certain classes of people, was much the reverse when attempted in large congregations by men not gifted with extraordinary prudence. It proved a poor substitute for the simpler and quieter method of meeting such as chose to remain after the public services were over, in order to administer such advice as their case might require, or for the good old practice of having special meetings at the pastor's house, or in the church vestry or lecture room, for such as were "inquiring the way to Zion."

      Another measure, hardly deserving to be called new, for it has long existed in substance in the Presbyterian churches of the interior, and at one time, I understand, in Scotland also, that of having public services during three or four days on sacramental occasions, was found hurtful, when carried to the extent encouraged by some, at what are called "protracted meetings." These, when transferred from the West to the East, and when they began to be more frequent with us, were called "four days' meetings" or "three days' meetings," from the length of time during which they were held. But when prolonged as they were in some places--I know not how long, sometimes, I understand, for a month or forty days, the practice was regarded as an abuse, and as such it was resisted. No one, perhaps, would condemn such meetings when called for by particular circumstances, but when people seem inclined to rely more on them than on the ordinary services of the sanctuary, and to think that without them there can be no revivals and no conversions, it is time they were abolished, or at least restored to their proper use.

      But what was thought worst of all was the proposal, for it hardly went farther, of having an order of revival preachers, who should go through the churches, spending a few weeks here and a few weeks there, for the sole object of promoting revivals. This was justly opposed as subversive of the regular ministry, for it is easy to see that such men, going about with a few well-prepared discourses on exciting topics, and recommended [488] perhaps by a popular delivery, would throw the pastors on the background, give the people "itching ears," and in a few weeks do more harm than good. No one would deny that evangelists might be very useful in the new settlements, where a regular clergy cannot be at once established, and even in building up churches in the older parts of the country, or preaching to churches without pastors. Few, likewise, would deny that some zealous, able, and judicious ministers might render important services in going from church to church at the pastor's special request for his assistance. Such men should have an eminently humble, kind, and prudent spirit, and an over-ruling desire to seek the interests of their brethren rather than to promote their own, and some such we have had who were widely useful. But should it be thought that the churches require such men, they ought to be placed under the special control of the ecclesiastical bodies to which they belong, and without whose express and continued approbation they ought not to undertake or continue such engagements. Nothing could be more dangerous to the peace of the churches than that every mail, who may fancy himself a revivalist, or "revival preacher," should be allowed to go wherever people desire to have him, with or without the consent of their pastors. Accordingly, the institution of any such order was opposed, and the preachers who had been thus employed were urged each to settle at some one spot, which they did; and thus the churches hear no more of revival preachers, or revival makers, as some deserved to be called.

      I have said more on this subject than I intended, but not more perhaps than was required. Yet should any of my readers have been led to suppose that the abuses I have described affected our churches generally, he is mistaken. They began to manifest themselves about the year 1828, and lasted about ten years without, however, having ever prevailed widely, and in some extensive districts they have been altogether unknown. Of the twice ten thousand churches of all denominations amongst us, in which "the truth as it is in Jesus" is preached, only a few hundreds are believed to have been affected by them, and even these have now become pretty well rid both of the abuses and their consequences. During the last four years our churches have been more extensively blessed with revivals than at any [489] time before, and all well-informed persons, whom I have consulted, agree that those blessed seasons have never, probably, been more free from whatever could offend a judicious Christian. For these things we are glad; they demonstrably prove that though our sins be great, the God of our fathers hath not forsaken us.

      Before closing the subject of the abuses attending religious revivals, although there be no special connection between them, I may say something about camp meetings, respecting which I have had many questions put to me in some parts of Europe. Most foreigners owe their notions of these meetings to the same sources from which they have taken their ideas of revivals--the pages of tourists, who have raked up, and woven into episodes for their travels, all the stories they have anyhow chanced to meet with, and some of whom, possibly, have even gone to the outskirts of one of these assemblages, and looked on with all the wonderment natural to persons who had never entered into the spirit of such scenes, so far as either to comprehend their nature or ascertain their results.

      Camp meetings, as they are called, originated in sheer necessity among the Presbyterians of Kentucky in the year 1801, during that great religious revival, which after commencing in the west part of North Carolina, had penetrated into Tennessee, and spread over all the then settled parts of the west. It so happened, that on one occasion, in the early part of that revival, so many people had come from a distance to the administration of the Lord's supper at a particular church, that accommodation could no where be found in the neighbourhood for all, during the successive days and nights which they wished to spend at the place. This induced as many as could to procure tents, and form something like a military encampment where, as provisions were easily to be had, they might stay till the meetings closed. Such was the origin of camp meetings. They were afterwards held at various points during that extraordinary season of religious solicitude. The country was still very thinly settled, and as a proof of the deep and wide-spread feelings that prevailed on the subject of religion, many persons attended from distances even fifty miles; nay, on one occasion, some of thirty, forty, and even fifty miles; nay, on one occasion, some came from a distance of even 100 miles. It is not surprising [490] that the meetings should have lasted for a period of several days, for many who attended them had few opportunities of public worship, and hearing the gospel in the wilderness in which they lived.

      They were held, when the weather permitted, in the midst of the noble forest. Seats were made of logs and plank, the under rubbish having been cleared away; a pulpit was erected in front of the rows of seats; and there, in the forenoon, afternoon, and evening, the ministers of the gospel made known the "words of eternal life." Public prayer was also held at the same spot early in the morning, and at the close of the services at night. Around, at proper distances, were placed the tents, looking to the seated area prepared for the great congregation. Lamps were suspended at night from the boughs of the trees, and torches blazed from stakes, some eight or ten feet high, in front of each tent. In the rear of the tents, in the mornings and evenings, such simple cooking operations went on as were necessary. Each tent was occupied by one or two families, intimate friends and neighbours sometimes sharing in one tent, when their families were not too large. A horn or trumpet announced the hour for the commencement of the public services.

      Such was a primitive camp meeting in the sombre forests of Kentucky forty years ago. Solemn scenes occurred at them, such as might well have made many who scoffed at them, tremble. Such, also, both as respects their arrangements, and in many places, also, as respects the spirit that has predominated at them, have been the camp meetings held since. They were confined for years to the frontier settlements as they ought perhaps always to have been, for there they were in some measure necessary. I have attended them in such circumstances, have been struck with the order that prevailed at them, and seen them become the means of doing unquestionable good. They served to bring together, to the profit of immortal souls, a population scattered far and wide, and remaining sometimes for years remote from any regular place of worship. The reader must not suppose that all who come to these meetings encamp at them. Only families from a great distance do so. Those within a circuit even of five miles, generally go home at night [491] and return in the morning, bringing something to eat during the interval of public worship.

      In the remote settlements of the far West the utility of camp meetings seems to be admitted by all who know any thing about them, but in densely settled neighbourhoods, and especially near cities and large towns, whether in the west or the east, they are apt to give rise to disorder. The idle rabble are sure to flock to them, especially on the Sabbath, and there they drink and create disturbance, not so much at the camp itself, for the police would prevent them, but at taverns and temporary booths for the sale of beer and ardent spirits in the neighbourhood. It is true, that since temperance societies have made such progress these evils have much diminished; and even in such more populous places good is undoubtedly done at these meetings; the thoughtless who go to them from more curiosity being made to hear truths that they never can forget. Nor are these meetings blessed only to the lower classes, as they are called. A young man of the finest talents, once my class-fellow at college, and afterwards my intimate friend, having, gone to one of them from mere curiosity, was awakened by a faithful sermon to a sense of his need of salvation; his convictions never left him until he found peace by "believing in the Son of God," and he lived to become a most popular and eloquent minister of the gospel. ¹

      Camp meetings are occasionally held in the far West by the Presbyterians, especially by the Cumberland Presbyterians, as also by some of the Baptists possibly, but for long they have been nearly monopolised by the Methodists, and I understand, that many among these have the impression that except in the frontier and new settlements, they had better give place to "Protracted Meetings," which is the course, I believe, they are now taking.

      Such is the account I have to give of camp meetings. Wicked men have sometimes taken advantage of them for their own wicked purposes, and such abuses have been trumpetted through the world with the view of bringing discredit on the religion of [492] the country. Without having ever been a great admirer of camp meetings, I must say, after having attended several, and carefully observed the whole proceedings, that I am satisfied that the mischiefs alleged to arise from them have been greatly exaggerated, while there has been no proper acknowledgment of the good that they have done.

      In some parts of the West there is a practice, familiar to me in early life, and of which I still retain very tender and pleasing recollections. It consists in holding the public service of the sanctuary in a forest during summer, both to accommodate a greater number of people, and also for the sake of the refreshing shade afforded by the trees. Seats are prepared in rows before a temporary pulpit made of boards, and there from a temple made by God himself, prayer and praise ascend unto him who dwelleth not in temples made with hands, and who is ever present where contrite and believing hearts are engaged in worshipping him.

      In such scenes, too, it is now common, in almost all parts of the United States, for Sabbath schools to assemble on the Fourth of July, if the weather be good, for the purpose of hearing appropriate addresses, far more religious than political, of uniting in prayer for the blessing of God upon the country, and the country's hope, the rising generation, and of praising Him from whom all our privileges, civil and religious, have been received. Temperance meetings on the same occasion, are now held in our beautiful forests, and something better is heard than the boastful and unchristian self-adulation, to say nothing of the profaneness and ribaldry which too often characterised such scenes in the "olden time," when temperance societies and Sunday schools were unknown. [493]

      Robert Baird's "Alleged Abuses in Revivals of Religions" appears in Religion in the United States of America (Glasgow and Edinburgh: Blackie and Son, 1844), pp. 485-493. The electronic version of the article has been produced from a copy of the book held by St. Vincent College Library.

      Pagination in the electronic version has been represented by placing the page number in brackets following the last complete word on the printed page.

      Addenda and corrigenda are earnestly solicited.

Ernie Stefanik
373 Wilson Street
Derry, PA 15627-9770
724.694.8602
stefanik@westol.com

Created 12 December 1998.