Theological Studies and Licensure

THEOLOGICAL STUDIES — LICENSURE — EARLY SERMONS — CHARACTER OF

PREACHING MR. HOGE — LABOURS IN BERKELEY — ENGAGEMENT AS

MISSIONARY.

AT the period to which our narrative relates, the means of education for the ministry were few and irregular. Mr. Alexander enjoyed, however, the guidance of Mr. Graham, whom through life he continued to regard as the chief instrument employed by Providence in educing and disciplining his faculties. “For a number of years,” he records,” candidates for the gospel ministry had been very few, so that there seemed no prospect of a supply to the churches, when the acting ministry should pass away. But now the scene was changed. A number of young men who had finished their academical course, were arrested in their career and brought under the influence of the truth. These were now disposed to devote themselves to the important business of preaching the gospel. This not only furnished to Mr. Graham a pleasing prospect as it relates to the Church, but opened a field of useful employment in preparing these candidates for the ministry. It was a work for which in many respects he was well fitted, and in which he evidently took much delight, especially when he had pupils who received instruction with docility and entered fully into his views and explanation of doctrines. For although he constantly inculcated the right and duty of searching for the truth, free from the trammels of authority, he was never well pleased if any of them thought differently on any subject from himself. A theological class was formed, whose reading he directed, and who attended at his study on one day of the week, where they read their compositions on prescribed subjects, and discussed subjects previously given out; while he presided, and in the conclusion gave his own views of the matter. By this kind of training a number of young men, who afterwards were well known and esteemed in the church, were prepared. Though Mr. Graham had a scientific turn, and delighted much in experimental philosophy, it was the philosophy of the mind which was his favourite study; and this he had long pursued, not by reading books on the subject, but by paying close attention to the exercises of his own mind. He had reduced his thoughts to a system, which he was fond of unfolding to his pupils; so that he contracted a liking for this department of philosophy. His thorough knowledge of the laws of thinking evidently gave him a great advantage in explaining many difficulties which are frequently met with in religious experience. He was not much read in books, and for many years perused few, and commonly expressed a low esteem for what he read. There were few authors of whom he spoke with entire approbation. He continually recommended to his pupils to think for themselves, and to depend on their own resources rather than on authors. On some this had a good effect; but it was a saying which all could not receive. In almost every case his students adopted his views of theology, and held them at least for a while with much confidence. On all points he was strictly Calvinistic; but he had his own method of explaining things. One of his radical principles was that the rational soul of man can undergo no moral change, except through the influence of motives, or the presentation through the understanding of such objects as excite the affections. He therefore scouted the opinion that in regeneration there is any physical operation on the soul itself, and held that by the influence of the Holy Spirit truth is presented in its true nature to the rational mind, and when thus perceived cannot but produce an effect correspondent with its nature. He therefore fully held what has been called in some places the c Light-scheme ‘; believing that all moral changes must be produced by new views, and can be producd in no other way. But how the dead soul could have truth thus presented to it, without

being first vivified, he did not explain. In effect, however, he held with those who believe that all moral acts and exercises are produced by the operation of the truth, justly apprehended, but that in order to this a regenerating influence must be sent forth to render the soul capable of such views of truth as will produce these effects.

“His views of justification by the imputed righteousness of Christ were very clear and sound; but he considered faith to be simply a belief of the truth, under a spiritual apprehension of its nature. Nor would he agree that any affection or emotion which flowed from such belief properly belonged to its nature, as distinguished from other graces. His idea of the primitive state of man was; that though an accountable moral agent without any supernatural influence, he could be preserved from falling, when exposed to temptation, only by the indwelling of the Holy Spirit. He therefore thought it the easiest thing in the world to show how a human being, though perfectly holy, might be seduced into sin when left to himself. The divine influence, which was absolutely gratuitous, being withdrawn, man, though still possessing ability to perform his duty, is exceedingly liable to be led away, on account of natural imbecility, a complicated constitution,’-’ and strong natural propensities. Respecting the whole mediatorial work, Mr. Graham was entirely sound; and in his preaching the doctrines of grace were always prominent.”f

Books were scarce, and he mentions the inconvenience which it cost him to carry a quarto copy of Blair’s Lectures, which his preceptor had bought in Philadelphia. This work he read with avidity, but he found that the rules were chiefly such as had already occurred to his own mind. He had perused Witherspoon’s Lectures on Moral Philosophy, which he had transcribed from a manuscript, as the book was not yet published. He confesses that this subject, which afterwards occupied so much of his attention, did not

* The manuscript is here doubtful.

f MS. Life of the Rev. William Graham.

then awaken any interest in him. The remainder of the summer was spent in vigorous study. There were now more than half a dozen divinity students, whose intercourse was fraternal and advantageous. He also exercised his gifts in religious meetings, generally with much ease and fluency; but he records that when on some occasions he failed, his feelings of mortification were excruciating. It was however in such exercises as these that he laid the foundation for that habit of extraordinary extemporaneous discourse which was his grand peculiarity as a preacher and teacher, and which was in no degree abated after threescore years of ministry.

Though his health was still unsettled, he found it necessary to devote himself with spirit to his theological preparations. Besides a compendium of Turrettine in Latin, he resorted to the Writings of Owen and Edwards; and perused Bates’s Harmony of the Divine Attributes, which was one of his favourite works as long as he lived. He conversed almost daily with his preceptor, though the regular meeting of the young men in Mr. Graham’s study was only once a week. As there was now a class in theology, and as other young men who had not completed their academical course, were pious and interested in such subjects, much time was spent in free conversation and animated discussion. “Among those of the latter class,” says he, “who were still engaged in classical learning, was George Baxter, afterwards so highly distinguished as a preacher and a theologian. He had a mind formed for accurate distinctions and logical discussion.” During the year, besides other compositions, he wrote seven sermons, which were read before the class, and criticised by Mr. Graham. The first of these he preserved as a curiosity; it was on Acts xvi. 31, “Believe on the Lord Jesus Christ,” etc. At the meeting in the spring of 1791, held at New Monmouth, he exhibited several of his pieces of trial, and was examined on the sciences and languages. With the measure of Latin which he then had attained, his Exegesis, as it is oddly named, gave him no small trouble. His Critical Exercise was on Heb. vi. 1-7; and this also vexed him considerably, as he spent much time on the subject without arriving at satisfaction. His Popular Lecture, or Homily as it was then called, was on the difference between a living and a dead faith. “The essay,” says he, “is I believe still among my old papers, and the view taken of the subject is not materially different from that which I should now take.” These preparations gave him more than the usual amount of trouble, from the low condition of body in which he still found himself. In September the Presbytery met at the Stone Mee ting-House in Augusta. He had at this time gone through all his trials, except the examination in theology and the “popular sermon.” He was however very reluctant to be licensed, on account of an abiding sense of unfitness. On this subject he had many conversations with Mr. Graham, in which he strongly and repeatedly stated his objections. But his pastor and teacher disregarded the scruples, and urged him to enter on the work of preaching, for this among other reasons that his health might be confirmed by travelling; adding that he might continue his studies as usual and make excursions among the destitute,

FIRST SERMON. Ill

as lie felt inclined. At this time his stature was small and his whole appearance was strikingly boyish. “The Presbytery,” we use his own words, “had given me a text for a popular sermon which I disliked exceedingly, as it brought to my mind the circumstance which distressed me in the view of entering the ministry, namely my youth and boyish appearance. The text was Jeremiah i. 7, c But the Lord said unto me, Say not, I am a child, for thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak, I read the sermon from the pulpit, but with very little satisfaction to myself. As the ministers were on their way to the Synod, they had not time to examine me on theology, and so adjourned to meet at Winchester. When we arrived there a meeting was held in the house of James Holliday, where I was examined, principally by the Kev. John Blair Smith; but as he was taken suddenly ill before it was concluded, the examination was continued by Mr. Hoge. It was then determined that I should be licensed in the public congregation, on Saturday morning, October the first, 1791. This was indeed a solemn day. During the service I was almost overwhelmed with an awful feeling of responsibility and unfitness for the sacred office. That afternoon I spent in the fields, in very solemn reflection and earnest prayer. My feelings were awful, and far from being comfortable. I seemed to think, however, that the solemn impressions of that day would never leave me. 0 deceitful heart!”

In regard to the text abovementioned, it is said in another manuscript;” It was assigned to me by the Rev.

Samuel Houston, not only because of my youth, but because I had strongly remonstrated against having my trials hurried to a conclusion, as I did not wish to be licensed for several years. The house was full of people, and the whole Synod was present. When I stood up to answer the questions,” which were proposed by Dr. Smith, though only a corresponding member, “I felt as if I could have sunk into the earth.” The sermon mentioned above was most happily recovered by us, among the papers of the late Mrs. Le Grand. It bears marks of careful preparation, though written in a hand as yet quite unformed. Notwithstanding the suggestion of the text, there is a characteristic absence of all allusion to his own youth or any thing personal. It is a plain, but clear and sensible discussion of that great topic, a Call to the Ministry. Equally beyond our expectation was it to recover the first sermon which he ever wrote, while yet a student, and of which mention has been made. It is upon Acts xvi. 31, and bears the date, 1790.

Having now been licensed as a probationer, it was his intention to return home and devote himself to study; but the purpose was overruled by a clear providence. Tidings came that the Rev. William Hill (a servant of Christ who has gone to his rest since we last mentioned his name) was prevented by a fever from continuing his labours in Berkeley, now Jefferson County. Some religious awakening had taken place in that region, and the neighbouring ministers urged Mr. Alexander to come to their aid. Mr. LeGrand also was desirous of making an excursion, and offered an inviting field of labour in his congregations of Opekan and Cedar Creek, including Winchester. A revival had been in progress among his people for some months. The following is an abridged record of some of these earliest labours.

“After the Synod adjourned, I went with Mr. LeGrand to an appointment which he had at old Mr. Feely’s, some fifteen miles from Winchester. He told me that I must preach, but I positively refused. He said nothing at the time, but when the congregation was assembled, he arose and said, c Mr. Alexander, please to come forward to the table, and take the books and preach, I knew not what to do, but rather than make a disturbance I went forward and preached my first sermon after licensure, from Galatians iii. 24, ‘Wherefore the law was our schoolmaster to bring us unto Christ, Among the hearers was old General Morgan, whose residence was in the vicinity.

“My next sermon was preached at Charlestown, from the text, Acts xvi. 31, Believe in the Lord Jesus Christ, and thou shalt be saved, I had prepared a skeleton of the sermon and placed it before me; but the house being open a puff of wind carried it away into the midst of the congregation. I then determined to take no more paper into the pulpit; and this resolution I kept as long as I was a pastor, except in a very few instances.-’’ I had, it is true, written seven sermons, but had committed none of them to memory, and to this day though I have made several efforts I have never succeeded in getting a discourse by heart. Having of

* “From that time for twenty years, I never took a note of any kind into the pulpit; except that I read my trial sermon at ordination.” — MS. Reminiscences.

8 late been much accustomed to exhort in public, I felt little embarrassment and went on fluently enough.”

If we were more fully provided with reports other than his own of these early efforts, we should doubtless find that in the estimation of all who heard them they were of a high order. So far as he could be drawn out to speak of his own performances — a subject which he always avoided — these were equal to any public endeavours of his life. Great interest was added to his other qualities by the juvenile appearance of the preacher; indeed he seemed but a little boy. His complexion was fair, his eye was dark and penetrating, and his voice according to every witness of that period was incomparably clear and flute-like. It always was both resonant and penetrating, but at this time was of a silvery tone both in speaking and singing. His fluency and command of words were extraordinary; and in these youthful discourses he gave full swing to an imagination which he learned more and more to chasten in later years. The Kev. Dr. Speece, once speaking to us concerning his early exuberance, said, “You think him animated now, but if you had heard him in his youth, you would compare him to nothing so readily as to a young horse of high blood, let out into a spacious pasture, exercising every muscle, and careering in every direction with extravagant delight.”

There are no circumstances which bring out the gift of pulpit eloquence more fully or speedily than those in which he was now placed. Groing rapidly from assembly to assembly, followed by awakened and admiring crowds, in times of great revival, and during all the intervals plying the same

work among warm and affectionate brethren, by conversation, prayer and praise, he was kept in that state of healthful and pleasurable excitement which animates and exalts the powers, and forms habits of ready and powerful expression.

So accustomed was he to associate pleasurable sensations with pulpit-work, that even in later years he used to laugh at the notion of any one’s being injured by preaching. And it was commonly observed, through most of his life, that however depressed in spirits he might be before the service, he always came from it in the highest state of exhilaration. Never was he more free or full in conversation. These were the times at which to draw from him his most elevated religious discourse, as well as his liveliest narratives; and his own household, or those in which he was a guest, remember such hours with a pensive delight. Like good Eowland Hill, he was cured of many an ailment by the delivery of a long and animated sermon.

After visiting Shepherdstown and preaching for Dr. Hoge, he returned to Frederick, to supply Mr. LeGrand’s place according to appointment. Gladly would we multiply such recitals as that which follows:” The weeks which I spent at Opekan passed pleasantly. Besides the services of the Sabbath we had a weekly meeting at Major Gilkin’s. These were delightful gatherings, for the presence of God seemed to be with us. I remember one meeting in particular in which all present seemed to be melted down in a remarkable manner. On one of the days on which I attended these, an old man, after sermon, told me that he wished to speak with me. He led me as far from the house as he could do

without crossing a high fence, and then burst into tears, saying, c I am a poor old sinner! ‘His weeping was so profuse that he could say no more, except to request me to visit him at his own house. This I promised, and next day I found my way through a desolate pine wood and an intricate path, to the dwelling, where the poor old man was trying to spell out some sentences in the New Testament. He said that he was unable to read, but could spell a little, and thus could make out some things which gave him much satisfaction. But he informed me that his boys, who were now absent, could read pretty well, and that they had spent nearly all the preceding night over the New Testament; for his sons were as anxious to learn as himself. The old woman was busy spinning on a flax wheel, and continued to work while I conversed with her husband. At length I turned to her with the words, c And what does your wife think of these things? 3 She immediately ceased from her work, and burst into tears, but answered not a word. Here was a family, of which the heads had grown gray without having ever attended public worship; and who until now knew no more of a Saviour than the heathen. But they were now like persons come into a new world. Indeed all their views and feelings were entirely new. Salvation had come to their house. I learned that a multitude of poor people lived in these pines, who seldom heard a sermon except when some itinerant Methodist passed through the settlement. I was desirous to preach to them; and the opportunity was afforded by an invitation to the house of a Mrs. Carlisle, the wife of a Quaker miller, who had been read out of meeting for marrying a person not of the Society. But lie retained all his attachments to Quakerism, and was rather crusty towards his wife when she wished to have Presbyterian ministers at the house, and commonly went out of the way. Mrs. Carlisle’s mother, Mrs. Douglass, lived with her, a convert of Whitefield, and a woman of uncommon piety. From her I heard much about the preaching of that great man. She had resided at White Clay Creek, where Charles Tennent was minister, and where Mr. Whitefield preached several days in succession to thousands of people. The old lady was now and had long been a Seceder. Knowing the opposition of that people to Whitefield, I thought it surprising that one of his admirers should have joined herself to them. But she thus explained it. The opposers of the revival, in the Presbyterian Church, were called the Old Side, and where she lived they had manifested a malignant opposition to the work of grace, insomuch that the new converts considered the Old Side as the declared enemies of the revival. But after some time a union was effected, which so offended some of the zealous disciples of Whitefield, that when about the same time the Seceders made their appearance, they were joined by the disaffected persons, Mrs. Douglass being included. She was the mother of James and Daniel Douglass, of Alexandria, Va., and the grandmother of the Kev. James W. Douglass, who died at Fayetteville some years since.”

After supplying Mr. LeG-rand’s pulpit until his return, Mr. Alexander proceeded to aid his friend Mr. Hill, preaching often in private houses, and sometimes in the small

Presbyterian church at Charlestown. “Here,” says he, “I first saw old John White, the father of Judge White of Winchester, and grandfather of the minister at Eomney, in Hampshire. The whole White family were remarkable for strength of mind and acquaintance with the Scriptures. The old gentleman had Erskine’s Gospel Sonnets by heart, and was eminent for simple piety. I think he dated his religious impressions from hearing Mr. Kobinson, the first regular Presbyterian minister who entered Virginia. I was now in the region where I was to labour, and made my home at Alexander White’s, the son of the fore-mentioned. The winter was hard, and the farm-houses in which I preached during the week were very uncomfortable places for speaking. The attention of the common people was awake for a considerable distance around, but they were generally very ignorant of the doctrines of religion, and my preaching was more of the didactic than the hortatory kind. I had no books with me but my small pocket Bible, and found very little to read in the houses where I stopped. I was therefore thrown back entirely on my own thoughts. I studied every sermon on horseback, and in bed before I went to sleep, and some of the best sermons that I ever prepared were digested in this way and at this time.”

In reading records like these we are led to see the force of such remarks as those of the Kev. Dr. Hall, who says, “It deserves to be noted by all ministers and candidates, that one of the chief external means by which Dr. Alexander attained what are often called his inimitable excellencies as a preacher, was his spending several years after licensure and ordination, in itinerant missionary service, preaching in the humblest and most destitute places, often in the open air, and adapting his language and manner to minds that needed the plainest kind of instruction. It will be a good day for the ministry and the church, when the performance of a term of such itinerant service shall be exacted as part of the trials of every probationer before ordination.”*

In a record contained in another manuscript, the same subject is touched.” Some of the sermons which I most frequently preached during my ministry I studied out this winter, without putting pen to paper. Indeed I had no opportunity to write sermons. The houses in which I lodged had but one [sitting room], and I remained but a short time at any one place. When Mr. Hill returned from Charlotte, I was at liberty to give up the field which I had occupied; but the winter was severe and travelling unpleasant, and Mr. Hoge urged me to continue in the neighbourhood until spring. For all the labours of the winter I received not one cent, and indeed expected nothing. But as I came from home without expecting to be long absent, I found that if I remained I must provide myself with some articles of clothing. Upon my mentioning this as a reason for returning home, Mr. Hoge took me to a store and became responsible for what I needed; and as soon as I returned home I sent him the money which was due.

“While I remained I continued to preach frequently, for Mr. Hoge, for Mr. Hill, and for old Mr. Yance of Tuscarora,

* Sermon on the death of Dr. Alexander, in ‘Home, the School, and the Church,’ Vol. iii. p. 98.

who then lay upon his death-bed. In his congregation I met with one Kobert Campbell, whose memory was prodigious. The Rev. Dr. McKnight had formerly been his pastor, and was held by him in great admiration. Campbell could repeat many of the Doctor’s sermons verbatim. After removing to New- York Dr. McKnight resolved to publish several sermons on Faith, but he had lost the manuscript of one among them. He had recourse to Mr. Campbell, who supplied what was missing, and, as I was informed, with great exactness.”

There were few of Dr. Alexander’s early friends and counsellors of whom he spoke oftener or more affectionately than Mr. Hoge, the father of the President. “As Mr. Hoge lived only eleven miles from Charlestown, the centre of my operations, — here we resume his own narrative, — “whenever I could get a day or two I would spend it at his house, and though he was very poor and lived on a mere pittance, he always received me kindly and gave me free use of his books. But my highest privilege was his conversation; in which he assumed no magisterial air, but treated me as if I had been his equal. His disposition was in contrast with that of Mr. G-raham, who was very dogmatical, treated with contempt all opinions which he rejected, and was impatient of contradiction. But Mr. Hoge patiently and candidly listened to every argument and objection brought against his opinions, and proposed his own views with so much modesty that I felt altogether at my ease in conversing with him. He caused me still more to hesitate about certain opinions which I had heard proposed by my teacher; and this not by making any direct attack on them, but by gently insinuating doubts and considerations which led me to a more thorough inquiry. One of these opinions was that regeneration is produced by light. Mr. Graham always ridiculed the idea of a moral change being produced in any other way than by motives or a view of the truth. This seemed to some as evident as an axiom; but Mr. Hoge stated difficulties about this light. How can light shine into a blind mind, without some previous operation on that mind? The natural man cannot know the things of the Spirit of God, because they are spiritually discerned; and before they can be spiritually discerned the eyes of the mind must be opened. It is true that all pious exercises are produced by a view of the truth, but this view of the truth is the effect of regeneration, not the cause; unless we confound regeneration and conversion. The Spirit of God, by an instantaneous touch, prepares the soul to apprehend the truth. By an act of omnipotence he communicates spiritual life, and the soul thus quickened, begins to see with new eyes, and experience new emotions and affections. These views I have entertained since my youth; being intermediate between two extremes; first, that we are regenerated by light let into the mind, or by a presentation of the truth objectively to the soul; and secondly, as the Hopkinsians maintain, that the understanding needs no change, but to have the truth doctrinally apprehended; that all depravity is in the heart, and therefore that regeneration is merely a change of the heart or feelings, while the views of the understanding remain as they were before regeneration. “As I had an ardent thirst for knowledge, the time which

I spent under this quiet roof was diligently employed in reading and conversation; except when we attended religious meetings, in which Mr. Hoge took great delight, being gratified when there was the least appearance of lively feeling. He seemed never to be discouraged, and surely did not despise the day of small things. At this day, when books are so abundant, it may surprise some to learn that until now I had never seen a copy of the Septuagint; and that which Mr. Hoge had was not complete. I seized it with great avidity, and read as much as I could during the time I spent there. Here I also read Chrysostom on the Priesthood, in an English translation; so that Mason errs in saying that his is the first translation ever made into English. This work produced a very solemn impression on my mind, but it seemed to relate [to matters] of which before I had no conception. I also read Kiccaltoun’s Exposition of the Epistle to the Galatians, and with considerable profit.”

From a private record of texts and places, we find that in the first fifteen months of his ministry he preached one hundred and thirty-two sermons.

In the month of March, 1791, he turned his face homeward, having preached all winter without stipend. “Indeed,” says he, “I never thought of compensation for what I did, not considering my labours as of any real value.” At Millerstown, or Woodstock, as it is now called, he was detained some days by a flood. He lodged with a Mr. Morris, from Newcastle in the Northern Neck, the only Presbyterian in those parts, except the German Keformed. He preached in a house belonging to the Germans. The village was at that day noted for irreligibn and wantonness. On his way to Lexington he stopped at Staunton. The town contained no place of worship but an Episcopal church, which was without a minister. “It was proposed,” he continues, “that I should preach in the little Episcopal church; to which I consented with some trepidation; but when I entered the house in the evening it was crowded, and all the gentry of the town were out, including Judge Archibald Stuart, who had known me from a child. I took for my text, c What is a man profited, &c. My first head was to show the worth of the soul, the second how it might be lost, and the third the unprofitableness of all other acquisitions, if the soul should be lost. As I was very young, not yet twenty years of age, and my friends were well known here, I was heard with great attention. In speaking of the worth of the soul, I undertook to give a brief analysis of its powers. Judge Stuart expressed surprise that I should know any thing of the philosophy of the mind, a science then little cultivated. But it had been the favourite study of Mr. Graham, my preceptor; who, while he read little on other subjects, had sent for the writings of Reid and Beattie which had just come out. After reading these, however, he planned a system of his own, remarkable for its simplicity and perspicuity, which he communicated to all his students; and this gave my mind a turn to this study which may account for any proficiency I may have since made in it.”

It would be unpardonable to omit the account of his return home, given by the subject of the narrative himself. “When I reached home,” so he wrote almost half a century

after the event, “there was a great curiosity in men, women, and children, to hear me preach. They had often heard me speak in public, but preaching was another thing. Accordingly, on the next Lord’s Day a great congregation filled the Court House, which was then used for public worship, for at that time there was no church in the place. My text was John ix. 25, ‘One thing I know, that whereas I was blind, now I see, My delivery in those days was fluent and rapid. I never appeared to hesitate or be at a loss for words; my thoughts flowed too fast for me. I laboured under two great faults as a public speaker; the first was extreme rapidity of utterance, not so much from indistinct articulation as neglect of pauses. I ran on till I was perfectly out of breath, so that before I was done my inhalations became audible; the other fault was looking steadily down upon the floor. This arose from a fear of losing the train of my thought; for my sermons were closely studied, though not written. My voice, though not sonorous, was uncommonly distinct and clear, so that without painful exertion I could be heard in the largest churches, or by a great assembly out of doors. I preached but one other Sabbath in my native county, and that was not in the town, but at Oxford meeting-house. I had very little knowledge of the estimation in which my preaching was held, and was always surprised to hear of a favourable opinion expressed by any one; for I was so conscious of my own defects, that often after preaching I was ashamed to come down from the pulpit, and wondered that any could speak kindly to me.” “As my health was now good, and I had no thought of taking a pastoral charge, I embraced an offer to travel as an itinerant missionary in Eastern Virginia. This mission was in pursuance of a plan adopted by the Synod of Virginia, at their second meeting, in 1789.” There was a Commission to superintend this important matter, by whom were appointed, successively, Mr. LeGrand, Mr. Hill, Mr. Cary Allen, Mr. Marshall, Mr. John Lyle, and Mr. Alexander. Kespecting the last named, the minutes contain this statement, under date April 9, 1792: ( Upon motion, the Commission elected Mr. Archibald Alexander, a probationer under care of Lexington Presbytery, to the office of missionary; upon condition that the Presbytery recommend him. Mr. Graham and Mr. John Lyle are directed to apply to the Presbytery for such recommendation/-’’

“The common sentiment was against my remaining at home in study, and Mr. Graham urged me to accept the appointment. Another young preacher, Benjamin Grigsby, a friend and acquaintance of mine from my youth, had received license in the spring, and he and I were sent together to preach to a people of whom we knew nothing. Grigsby was a young man of talents and scholarship, and was also a fine speaker, and possessed of easy and popular manners. In the theological class which studied under Mr. Graham he was undoubtedly the favourite of his teacher. But though respected, he was never much a favourite with his associates. He was two years my senior, but I was licensed six months before him. Our directions were to proceed to Petersburg, and there separate. While he went eastward from that place,

* See Foote’s Sketches of Virginia, p. 529.

AMHERST.

I was to turn westward, along the North Carolina line. Being both furnished with good horses and other appointments, we took our departure from old Mr. Grigsby’s on Hart’s Bottom. Our first effort was to cross the Blue Kidge at Prior’s Gap, over the steepest part of the mountain, by a bridle-path. We found no difficulty, as we both had been accustomed to mountain climbing. For hours however we talked but little, as it was necessary to ride singly in the path. We had been advised to lodge the first night on the Amherst side of the Kidge at the house of Captain David Crawford, several of whose sons had been at the Academy, and of whom one was now an Episcopal minister. We were kindly received by the family, especially by the young parson of the parish, who laid himself out to make us comfortable. Appointments for us to preach in his church had been sent on, for we were so ignorant, that it never occurred to us that any objection could arise. Let it be noted, that there was not then any Episcopal minister in Rockbridge or Augusta. Mr. Charles Crawford had received the notice and published it to his small congregation, near the Tobacco Row Mountain. He also accompanied us to the church, where we found about twenty respectable planters, to whom Mr. Grigsby preached. After service, Mr. Crawford, having first conversed with the few people who were out, came and presented in a very formal manner the thanks of the congregation to Mr. Grigsby for his excellent sermon. The next day young Mr. Crawford gave us letters to an acquaintance at whose house we might lodge, and then took his horse and accompanied us part of the way.”

The next day our young travellers reached the mansion of Colonel William Cabell, of whom the manuscript notes that he was the grandfather of Doctors John, Kobert and William Breckinridge, and the brother of Mrs. Paulina Read, afterwards Mrs. LeGrand; names which cannot be omitted in any contribution to Presbyterian annals. Crossing the James River at Warminster they reached the house of Colonel Joseph Cabell, and thence proceeded to their lodgings at the New Store. The manners and customs of that region have changed since the statements which follow were penned. “We were not aware that this neighbourhood was famous for the abuse of travellers. At an c ordinary ’ not more than a mile from the place, on the great Buckingham road, a set of fellows used to meet for carousal, who never failed to maltreat any traveller who came to the house. One night they caught an old man named Ross, from Richmond, and held him in the well for some time with his head downward. Another stranger they threatened to throw into the well, unless he would consent to dance for them; and at this exercise they kept him until a late hour of the night; when some intermission being allowed, he slipped out to the stable, saddled his horse and fled, being forced to swim over the Appomatox River.”

The next morning brought them to the hospitable mansion of old Mrs. Venable, on the edge of Prince Edward County. She was of the Michaux family and a descendant of Huguenots who had settled on the James River; a matron of great shrewdness, information and piety. Her husband had long been dead, and her children were grown up.

There was an important vacancy, caused by the resignation of Dr. John B. Smith, who had served the united congregations of Cumberland and Briery. Mr. Grigsby was sent to the former and Mr. Alexander to the latter; little supposing, as he records, that he should ever become their pastor, as he was not seeking for a settlement. On Sunday evening he went to Little Roanoke Bridge, and became first acquainted with Mrs. Paulina Read, whose name must often be mentioned in these pages. He preached at the house of old Mrs. Morton, where he had attended a meeting in 1789. On Wednesday he preached to a small congregation at Hampden Sidney College. But the instructions of the young missionaries did not permit them to spend more than one Sabbath among these “affectionate and delightful people,” and they directed their course towards Petersburg/

During this brief visit Mr. Alexander became acquainted with Col. Samuel Venable, a man of great distinction, whom he used to name in connection with Graham, Hoge and Smith, the counsellors of his youth. His notes concerning this invaluable friend have great interest, and cannot be inserted in a more suitable place.” Three brothers were among the first settlers in Prince Edward. Nathaniel owned the place on which the Court House was built, and was for a long time an elder in the church, and represented the county in the Legislature. He was also an active trustee

of Hampden Sidney College Samuel was his

oldest son, who, though grown up when Samuel Stanhope Smith opened the Academy of Hampden Sidney, betook himself to learning, and followed Smith on his removal to

Princeton, where he was graduated [in 1780], as were also three of his brothers, Abram, Kichard and Nathaniel. William and Thomas were alumni of Hampden Sidney.

“Samuel Venable intended to study law, but was led by some circumstances to engage in merchandise. This business he carried on in a very judicious manner, so as to accumulate a large estate. He was a man of clear head and sound judgment, and had made observations on the characters of men as they passed before him; and these observations he had reduced to maxims. He was confident in the opinions which he had formed, but not inclined to dispute with those who did not agree with him. He used to say that when a young man he was fond of disputation, and thought he could bring others to see as he did, but that after some experience he found it to be vain, and therefore suffered others undisturbedly to enjoy their own opinions. His wife was the daughter of the elder judge Paul Carrington, and sister of the younger; a woman of uncommon vivacity, wit, and power of sarcasm. They had twelve children.

“When Col. Venable was about fifty years of age, he thought of giving up active business, and retiring to pursue a course of reading and study, which a busy mercantile life had prevented. He therefore placed a younger brother in the firm, and built for himself an office or study separate from his dwelling, where he anticipated much repose and gratification. But the event was different. After quitting business he fell into a hypochondriac state, in which he fancied that his lungs were ulcerated, and that he could designate the precise spot where the disease was seated. He was a man of robust frame, and had a broad projecting chest, and no symptoms of any real pulmonary disease. The opinions of friends and even of physicians had no effect to convince him of his error; he persisted in maintaining his opinion. At this time his nerves became so affected, that he could scarcely sit still for a few minutes. He kept a horse saddled at the door, and whatever company he had he would abruptly leave them when the fit seized him, and would ride for miles. Nothing seemed to relieve him except smoking the pipe, a thing which before this he abhorred.

The disease received no effectual check until

he was induced to engage again in active business, which occupied his attention; and a portion of his former cheerfulness returned. But he never afterwards possessed the firmness and confidence which had characterized him before. He died suddenly at the Virginia Springs, leaving a large family well provided for.”

During the whole of his life Dr. Alexander was accustomed to speak of Col. Yenable as the most remarkable instance of wisdom matured by experience and observation, that he had ever known; in which respect he was fond of comparing him with Franklin. The descendants of the three brothers above mentioned now amount to some hundreds in Virginia and the new States; and of these a remarkable number are zealous and efficient members of the Presbyterian Church.