Tutorship and Awakening

TUTORSHIP — RELIGIOUS VIEWS — GENERAL POSEY — MRS. TYLER — AWAK-ENING FLAVEL WORK OF GRACE.

BEFORE we accompany the youthful teacher on his travels, it is proper that we should gather some notices of his moral and religious experience, during the period of childhood and youth. This we shall do chiefly from certain volumes of manuscript Reminiscences, in the hands of his children.

Having been religiously and even strictly educated, after the manner of the old Presbyterians, he was not without solemn awakenings from time to time. At an early age, he received deep impressions from the sermon of a travelling minister; but, as a caution to parents, he records that these instantly vanished upon his hearing the discourse disparaged by his father and mother. At the particular period last mentioned by us, his religious views were crude and insufficient.” My only notion of religion was that it consisted in becoming better. I had never heard of any conversion among the Presbyterians. The state of morals and religion in that country, after the Revolutionary War, was very bad. The old continental soldiers, many of whom in that quarter were convicts, now returned, and having received certificates for their wages, were able to live for a while in idleness and dissipation. Robert * * *, a shrewd, intelligent man, who was one of this number, had acquired a house in Lexington, the old farm-house of Isaac Campbell, who owned the land. Here he collected all the vagrants in the country, and a drunken bout would be kept up for weeks. They called themselves the Congress, and made Bob their president. Hard battles were fought here. The better class of people were as much injured by the profane and licentious manners of the officers of the disbanded army, as the lower classes by the soldiery.

“There were a few pious people in the land, who kept up the power of religion, and were as salt to preserve the mass from universal putrefaction. Among these, the elder John Lyle, and his wife Flora, my aunt, were conspicuous; to whom may be added an old Mr. M’Nutt, Alexander Walker, John Wilson and Hugh Weir; the two last being ruling elders in Monmouth. These persons spake often one with another about the affairs of the Kingdom. They were exceedingly dreaded by the wildest of the people, being both reverenced and hated. I remember having been at a dance in Lexington, when John Lyle, the elder, called to see a man with whom he had business; and it is inconceivable what a consternation was spread through the company, when his grave and stately form was seen to approach the house.

“Much of our time, which should have been spent in study, was consumed in playing cards, at which I became a

great adept; so managing, however, as to avoid detection, except in one instance. The vacation had taken place, and a number of us agreed to meet in the Academy, and there pursue our usual amusement. But while we surrounded the table, and after the cards had been dealt, Mr. Eoane entered the room. Seeing what we were about, he seemed confounded and passed along. We were in great alarm, and fell into a hot dispute as to whether he had made any discovery; when after a few minutes he returned and spoke to us in a very serious and admonitory manner. But he said that if we would pledge ourselves never to be guilty of such an offence again while we were students, he would not inform against us. To this we readily agreed, and I kept my promise, for I have never thrown a card from that day to this.”

From what has been said, it is sufficiently obvious, that he left his father’s house with no tokens as to the manner of life which he was destined to lead. His journey was a solitary one, across the Blue Bidge, a distance of one .hundred and forty miles. And this brought him to a new and important period of his history.

At the early age of seventeen Archibald Alexander left his father’s house, to become a private tutor in the family of General John Posey, of the “Wilderness, in the county of Spotsylvania. The family residence was in a very retired situation, where a few persons of wealth had valuable estates. Among these, visits were frequent, but few other persons came into the neighbourhood. General Posey had done service in the Bevolution as a commander of riflemen in Morgan’s

famous corps, in which he finally rose to be Colonel. He was a man of noble appearance and courtly manners. Mrs. Posey, who had been a beauty in her youth, was now at the age of forty a fine and stately person. She was addicted to the pleasures of society, but generally took the side of religion, in a day when it was frequently impugned, and seemed to be vacillating between duty and the world. Though somewhat decayed in wealth, the Poseys maintained much of the style which belonged to old Virginia families. The pupils were John Posey and George and Keuben Thornton, sons of a former marriage; a daughter, Lucy, came in for occasional lessons. The young preceptor felt the embarrassment of his new situation, and was burdened with a sense of his incompetency. One of the scholars was larger than himself, and they had all been taught with some accuracy. Their youthful tutor, though he had read largely, was well grounded in nothing but the grammar. Cornelius Nepos, which he read with them, was new to him and offered many difficulties, and his nights were often spent in preparing for the next day’s lesson, amidst regrets that he had not made more faithful preparation. But he ascribed to this pressure all the accuracy which he afterwards attained in the Latin language. In the latter part of his life he has been heard to say, that during the half-century then past, he had read more Latin than English. He carried some of his scholars into Ceesar and Virgil. The house contained a small country library, and he devoted his spare hours to the reading of history, of which his knowledge was scanty. In this way he perused with much avidity Kollin’s Ancient History, his History of Kome, in sixteen

octavo volumes, Kapin’s England, besides books of travels. He attempted Locke’s Essay, but with little comprehension of the argument. In after life he was accustomed to dissuade instructors from entering their pupils prematurely into philosophical works, and said in reference to this ineffectual attempt, “This fact shows that a capacity and relish for any particular study may be late in developing itself. Mental Science became afterwards my favourite study.” He speaks about this period of one Mr. Jones, a neighbour, who had Cartesian books, to whom he lent Martin’s Grammar of Philosophy, as this friend was unacquainted with the Newtonian system. In the seclusion of the Wilderness, far from all congenial company, he was seldom without a book in his hand, except when he was giving up his mind to solitary meditation.

As to his religious views at this time, the records which he has left are happily full and explicit. He had learnt the Shorter Catechism and a good portion of the Larger, but without reflection, so that he describes his ignorance as profound. With an utter aversion to what was spiritual, he cherished a strong predilection in favour of religion in general, and particularly in favour of that in which he had been brought up. Of the two classes of professors in his native county, his father belonged to the more liberal and accommodating; and the son had been wont to laugh at any who gave signs of extraordinary devotion. Up to this time he had never felt any thing like a serious influence, except of the most transient kind. From Mr. Graham, the Kev. John B. Smith, and other preachers of the time, who visited Kockbridge, he sometimes heard startling truth, with a momentary effect. He remembered all his life a sermon of Adam Kankin, who vehemently cried in one of his addresses, “0 ye people of Timber Kidge, if you are determined not to go to heaven, I will go without you!” “It is remarkable,” said he, “that I never paid any attention to what our own preacher said in the pulpit. His voice was very low, and much interrupted by continual hemming, or clearing the throat. I thought him the worst preacher of all that I ever heard, but was astonished to hear a sensible man, who had no love to him, say that he had more sense than all the rest put together. While I was under his tuition, he resigned the charge of both his congregations, and then preached in the Academy to the students; but the house was crowded with the people of his late charge. The students were warned, that these sermons they must remember, for they would be required to give the substance in writing. This caused us to hear with attention. He began with the proofs of the being of a God, and went on systematically. I remembered a good deal, but understood nothing. One day however he took a practical subject, and discoursed about the new views given by the illumination of the Holy Spirit. My attention was gained at the commencement and fixed throughout the sermon. It seemed as if a new world had suddenly risen to my view; but as soon as the discourse ended the scene vanished, and for vears afterwards I never once recollected that I had such new views,” Such was the state of mind, when he was brought by Divine Providence into a situation which was to prove so important to his higher interests.

In the house of General Posey, an aged Christian lady, Mrs. Tyler, had found a refuge. She was a Baptist, and was well bred and well informed, having seen better days. In the embarrassing circumstances of the young family tutor, Providence raised him up an invaluable friend in this excellent woman. She corrected his opinions and guided him in the choice of useful books. Sometimes she related her own religious experience. In early life she had been gay and fond of admiration. The only form of Christianity with which she was then acquainted was that of the English Establishment. When the Baptists first began to preach in the country she held them in contempt, and used to go to their meetings purposely to ridicule the blunders of their ministers. But under a discourse from an aged stranger, she found her peace of mind effectually destroyed. In her deep and continued distress she was without any adviser, and knew not whither to look for direction and relief. At length she came deliberately to the conclusion that she should certainly be lost. Her efforts were vain, and she sank into a calm despair. But she remembered to have heard that the souls in perdition blaspheme God in their anguish. This she felt that she could never do. She should for ever bless God for his goodness. Thinking thus, she found the plan of salvation by Christ opened to her view, and, filled with admiration, she owned herself willing to take up the cross and follow Christ. Nor was the self-denial small to which she was called. The Baptists, under whose ministry she was awakened, were a despised people in Yirginia. Yet she joined them, in the face of remonstrance and contempt from all her connections. Such was the narrative which she gave, adding as she turned to the inexperienced young nian; “Now I know all this must appear utter nonsense to you, who have felt nothing of the kind.” He was silent, but was deeply convinced, from the solemnity of her manner, that there must be a reality in these things.

Mrs. Tyler did not address to him many observations as to his own particular case, but she often spoke of religious matters. In her view, the Presbyterians, as she had seen them, were sound in doctrine, but deficient in inward experience. She was anxious that he should listen to the best preachers of her own persuasion. This was not easy, as those who appeared in Spotsylvania were of an inferior sort. The Baptists were divided into two classes, known respectively as the Kegular and the Separate; and the former regarded the latter as wild and fanatical. The Church of the Wilderness was served by the Separate Baptists. “Their stated preacher was Aaron Bledsoe, a stout, corpulent man, who, when he preached in warm weather, took off his coat and neckcloth, threw open his collar, and generally became so earnest that before he was done he was black in the face. In every sermon he gave an account of his own experience.” The people of wealth seldom attended, but when any such happened to be present, Bledsoe treated them without leniency, and sometimes inveighed against learning, it was supposed for the benefit of the young teacher. These meetings exhibited those strange bodily agitations which afterwards became so frequent in the Southern revivals. Not

only were there enthusiastic responses and outcries, but leaping, contortions, swooning, and convulsions.

Mrs. Tyler was mortified at these exhibitions, and often expressed the wish that her young friend might hear her own minister, whose name was Frisbie. For this purpose they once set out on a short journey beyond the Kappahannock. The river was high, and they crossed it on horseback at some peril. At the house of a worthy Scotch Presbyterian named Morrison, they enjoyed a hospitable reception. It was the time of a great meeting, or sacramental season, among the Regular Baptists. The assembly was too large to be contained by the small meeting-house. Mr. Frisbie preached out of doors. His text was, “We preach not ourselves, but Jesus Christ, and ourselves your servants for Jesus’ sake.” Mr. Alexander records that he was too much occupied with the strange and promiscuous assembly to pay much attention to the discourse. It contained, however, a fling at learning, and yet was highly pleasing to Mrs, Tyler, who was disappointed that it had made so little impression. But the words of the private record will best continue this part of the narrative.

“About this time General Posey had a mill built on his plantation, and the millwright was a Baptist by the name of Waller, a brother, I think, of a famous Baptist preacher called Jack Waller. I often talked with this man about his business and other matters; but one day he unexpectedly turned to me and asked me whether I believed that before a man could enter the kingdom of heaven he must be born again. I knew not what to say, for I had for some time been puzzled about the new birth. However, I answered in the affirmative. He then asked whether I had experienced the new birth. I hesitated, and said, ‘Not that I knew of.” Ah, said he, c if you had ever experienced this change you would know something about it! ‘Here the conversation ended; but it led me to think more seriously whether there were any such change. It seemed to be in the Bible; but I thought there must be some method of explaining it away; for among the Presbyterians I had never heard of any one who had experienced the new birth, nor could I recollect ever to have heard it mentioned. This became about the same time a subject of discussion at the table, after old Mrs. Tyler had withdrawn, especially on Sunday. In these conversations Mrs. Posey, who professed to be a e seeker, defended the Baptist opinions, and so did old Mrs. William Jones, who I believe was a truly pious woman. General Posey declared that he did not believe in any such miraculous change, but added that he would credit it, if Mrs. Posey should ever profess that she had experienced it. Mr. William Jones was a good-natured, luxurious, skeptical man, who avoided giving offence by any avowal of his opinions, but plainly insinuated that religion was a disease of weak and superstitious minds, and that all that was necessary for a cure was an acquaintance with philosophy. Major Jones cared for none of these things. His opinion was that preaching was as much a trade as any thing else.” These details give glimpses of a state of society which many a reader will recognise as familiar.

Mrs. Tyler pursued her calm religious course amidst all

these misapprehensions. She loved the writings of John Flavel, and could not but desire to make them known to the youthful Presbyterian inquirer. As her eyes were weak she often sent for him to read to her; a request with which he complied at first out of courtesy, and afterwards from some increase of interest in the author. Learning that Flavel was a Presbyterian, he took pains to discover what were his views of regeneration. He had never read any thing upon the evidences of Christianity. Though he knew of infidel books in the hands of other young men, he had never read them, feeling no interest in the argument. But now, when his mind began to be enlarged by the reading of history, and he found that there were other religions, the professors of which were fully confident of their systems, he was staggered, and asked himself what basis he had for his own belief. This doubt was increased by the knowledge that many intelligent men in the country rejected revelation, and under the influence of French philosophy that these opinions were rapidly on the increase. Still he felt a strong reluctance to give up the truth of Christianity, and the prejudices of education were salutary.

“So ignorant was I (thus he writes) that I did not know that any book had ever been written in defence of Christianity; of course, I knew not whither to go to have my doubts removed and my faith strengthened. My mind became anxious on the subject, which frequently dwelt on my thoughts. It happened, providentially, that into a trunk of classical and scientific books, sent to me from home at my request, some lady had thrown a coarse pamphlet, which I had often seen tossing about at home; and when I now saw it, I felt displeased that this old pamphlet should have been sent. But on looking at the title-page, I observed the word ‘Evidences, and it struck me immediately that it was possibly something in favour of Christianity. On further inspection, I saw that I was not mistaken, for the whole title was ‘Internal Evidences of the Christian Religion, by Soame Jenyns, Esq, I was rejoiced; and as all the family had gone to church, I sat down and began to read. At every step conviction flashed across my mind, with such bright and overwhelming evidence, that when I ceased to read, the room had the appearance of being illuminated. I never had such a feeling from the simple discovery of truth. And it is my opinion, that no argument of the external or historical kind would have produced such a conviction,” This incident sufficiently accounts for the warm terms in which, even to the close of life, Dr. Alexander was accustomed to recommend this treatise of Jenyns, though with an earnest protest against the whimsies of the brilliant but sometimes chimerical author.

What has been related shows a mind under divine leadings. In addition, he says of himself, that he had often prayed mentally when he was in danger, or when his friends were ill, but was wholly a stranger to secret prayer, as a habitual practice. Now he began to have a concern about his salvation, which led him to retirement. Every morning, when the weather would permit, he took a long, solitary walk through the fields, terminating it at the Wilderness Creek, which ran along the border of the plantation. Here

he found some plots of green grass, surrounded by thickets, and overhung by great birch trees; and here, with his knife, he made a booth or arbour. To this sequestered spot he used to retire for prayer, taking some volume with him, on the Lord’s day. He records that on a certain Sunday evening, his meditations of God and divine things became solemn and delightful, so that he was unwilling to withdraw his thoughts from these objects, when it became necessary to return home. But all this was without a radical reformation of character.

“My services as a reader (such is his own account) were frequently in requisition, not only to save the eyes of old Mrs. Tyler, but on Sundays for the benefit of the whole family. On one of these Sabbath evenings, I was requested to read out of Flavel. The part on which I had been regularly engaged was the c Method of Grace; ’ but now, by some means, I was led to select one of the sermons on Kevelation iii. 20, “Behold I stand at the door and knock,” &c. The discourse was upon the patience, forbearance and kindness of the Lord Jesus Christ to impenitent and obstinate sinners. As I proceeded to read aloud, the truth took effect on my feelings, and every word I read seemed applicable to my own case. Before I finished the discourse, these emotions became too strong for restraint, and my voice began to falter. I laid down the book, rose hastily, and went out with a full heart, and hastened to my place of retirement. No sooner had I reached the spot than I dropped upon my knees, and attempted to pour out my feelings in prayer; but I had not continued many minutes

in this exercise before I was overwhelmed with a flood of joy. It was transport such as I had never known before, and seldom since. I have no recollection of any distinct views of Christ; but I was filled with a sense of the goodness and mercy of God; and this joy was accompanied with a full assurance that my state was happy, and that if I was then to die, I should go to heaven. This ecstacy was too high to be lasting, but as it subsided, my feelings were calm and happy. It soon occurred to me that possibly I had experienced the change called the new birth. But as I was walking homeward, the thought presented itself, that if this was indeed conversion, the effect would be that I should leave off all my sins; and I was willing to make this the criterion of my state. For a few days I guarded against every thing which I knew to be wrong; but in a week my former feelings returned, and when exposed to temptation I transgressed as before. The next clay the recollection filled me with unutterable anguish; for, agreeably to my own judgment, my hopes of heaven, which had been so strong, were all blasted. I make no remarks on this joyful frame. Such experiences are not uncommon, and are often taken for conversion.”

By reading so much in Flavel, and hearing the remarks of his aged friend, he began to emerge somewhat from his former ignorance, and to comprehend the cardinal doctrines of Christianity. About this time, a little book, “Jenks on Justification by Faith,” fell into his hands. This treatise he read with an effect not unlike what had proceeded from the perusal of Jenyns. Before this he had been in darkness

and perplexity as to the way of acceptance with God, or, as he expressed it, he was leaning on the old covenant.” Now every thing appeared as clear as if written with a sunbeam. The effect on Mrs. Posey was similar; for she spoke of the book in the most exalted terms. I recollect that the author, who was a clergyman of the Church of England, confesses he had preached for a long time without knowing the true method of salvation. And when his eyes were opened, he published this little volume, to open the eyes of other legalists. It is somewhat remarkable, that from that day to this, a period of half a century, chiefly spent among books, I have never seen another copy of this work, and have never conversed with any one who knew it; so that at length I began to think that I had forgotten the true title; but about a year ago, I happened to see a favourable mention of it, under the very name which I had preserved in my memory.

“I now began to read Flavel for my own instruction, and also Burkitt, which was the only commentary in the house. The two great doctrines of Justification and Regeneration I began to understand, at least in theory. A good sermon was now a feast to me. At the Wilderness meeting-house, one Sunday, we found in the pulpit a grave, well-looking man, named Saunders, who had for his text, 1 John ii. 2, 3. His explanation of Christ’s propitiatory work for the whole world, in which he opposed the Arminians and Universalists, gave me great satisfaction. He was one of the Kegular Baptists.

“This year, 1788-89, was in many respects the most important of my life. If I had not the beginnings of a work of

grace, my mind was enlightened in the knowledge of truths, of which I had lived in total ignorance. I began to love the truth, and to seek after it, as for hid treasure. To John Flavel I certainly owe more than to any uninspired author. During the year I paid one visit to my friends in Lexington, and heard Mr. Grraham preach a sermon on the text, ‘For our righteousnesses are as filthy rags, The utter insignificancy of our own works, and the need of a better righteousness than our own, were of course the subjects. It was the first intelligent discourse to which I had listened since my new understanding of the doctrines in question, and it gave me great satisfaction; but when I looked around upon the people, I had the impression that they were generally in the same state of darkness and legality in which I had lived so long. As good Mrs. Tyler, who I doubt not had a tender concern for my salvation and prayed often for me, was a Baptist, she naturally wished me to know what she believed to be the truth on that subject; and she put into my hands Grill’s work on Baptism. This perplexed me not a little, for I had strong predilection for the way in which I had been educated, especially as I found that Flavel was a Presbyterian. And in turning over the large volume containing his works (the two being bound in one) I met with a controversial piece on this very subject, written against Gary. This I read with avidity and with full conviction that his arguments were valid, though I now doubt as to the conclusiveness of some texts on which he mainly rests the cause.”

At the close of the year he returned to his native scenes, in the beautiful and romantic county of Kockbridge.