 | Old churches, ministers and families of Virginia. |  |
ARTICLE LI.
St. Anne's Parish, Albemarle County.
In the year 1761, Albemarle, besides its present territory, embraced
all of Fluvanna, Buckingham, Nelson, and Amherst. By
various Acts between that time and 1777, it was reduced to its present
dimensions. St. Anne's parish covered the whole of this region
at its first organization in 1742, and by successive Acts was reduced
to the same dimensions with the present county of Albemarle, with
the exception of that part which forms Fredericksville parish. The
dividing-line, after running some distance along the Rivanna, crosses
the same and passes through Charlottesville. Of late years some
other parishes have been formed within St. Anne's parish, as that on
Green Mountain, &c. Our first knowledge of any churches in
that part of St. Anne's parish now in Albemarle, as at present
bounded, is of two which began about the year 1746 or 1747, under
the direction of the Rev. Robert Rose, who moved from Essex to
what is now Amherst, and extended his labours, during a short period,
to that part of Albemarle called the Green Mountain, where were
built Ballenger's Church, not very far from Warren, and the Forge
Church, not far from Mr. John Cole's, the ancestor of those now
bearing that name, and who appears from the vestry-book in my
possession to have been the most active member of the vestry, until
the year 1785, when the record closes. After Mr. Rose's death, in
1751, the Rev. Mr. Camp probably succeeded to all his churches.
He lived in the neighbourhood of New Glasgow. The old glebe-house
is still to be seen on the land of Dr. Hite, near the roadside.
He moved with his family to the West just before the Revolution,
and it is said was murdered by the Indians near the
fort of Vincennes on the Wabash. Previously to this the Rev.
Mr. Ramsay had settled in Albemarle and become the minister of
St. Anne's parish with its reduced dimensions. He is represented
as a very unacceptable minister. The Rev. Charles Clay followed
him. He was near relative of our statesman, Mr. Henry
Clay,—probably first-cousin,—and inherited no little of his talents
and decision of character. He was ordained by the Bishop of London
in 1769, and on 22d October of the same year was received as
closes in 1785, during all of which time, as well as the three preceding
years, Mr. Clay was the minister, living at the glebe, somewhere
in the Green Mountain neighbourhood, and preaching at the two
churches,—Ballenger and The Forge,—and sometimes at the courthouse,
and at various private houses in Albemarle; also, at the
Barracks during the war, which was probably the place where the
British prisoners under General Philips were kept, first by Colonel
Bland, and afterward by General Wood. He also preached in
Amherst and Chesterfield occasionally. The places of his preaching
I ascertain from the notes on a number of his sermons, which
have been submitted to my perusal. The sermons are sound, energetic,
and evangelical beyond the character of the times. One of
them, on the new birth, is most impressive and experimental. Another
on the atonement, for Christmas day, is very excellent as to doctrine,
and concludes with a faithful warning against the profanation
of that day by "fiddling, dancing, drinking, and such like
things," which he said were so common among them.
In the year 1777, on the public fast-day, he preached a sermon
to the minute-company at Charlottesville, in which his patriotic
spirit was displayed. "Cursed be he (in the course of his sermon
he said) who keepeth back his sword from blood in this war." He
declared that the "cause of liberty was the cause of God,"—calls
upon them to "plead the cause of their country before the Lord
with their blood." And yet he said, "There might be some present
who would rather bow their necks to the most abject slavery, than
face a man in arms." It was at this time and under these circumstances
that he became acquainted with Mr. Jefferson, who, having
removed into this parish from Fredericksville, was now elected to
the vestry of St. Anne's, though it does not appear that he ever
acted. This intimacy was kept up until his death in Bedford county,
in the year 1824, where he and Mr. Jefferson each had farms, and
where, during the visits of the latter, there was much friendly intercourse.
During the latter years of his ministry in St. Anne's
parish, the connection of Mr. Clay with his vestry was very unhappy.
The salary of one year was the occasion of it. There appears
to have been some division in the vestry about it. The majority,
however, was against Mr. Clay, and a law-suit was the result.
The decision was not satisfactory to Mr. Clay, and he refused taking
the amount offered, and told the vestry if they would not pay
him what he considered right, he would receive none. The vestry
ordered Mr. Fry, the collector, to lay it out in a land-warrant,
on the vestry-book about it, and how it was ended I know not.
Mr. Clay must have left St. Anne's in 1784, for we find him representing
the Church in Chesterfield in the Episcopal Convention at
Richmond, in the year 1785, but never afterward. The Church
was daily sinking, and, his mind being soured perhaps by his controversy
with the vestry, and discouraged by the prospects before
him as a minister, he moved to Bedford, and betook himself to a
farmer's life, only officiating occasionally at marriages, funerals,
&c. to the few Episcopalians of that region. He married a most
estimable and pious lady of that neighbourhood, who survived him
many years and contributed greatly to the revival of the Church
under the Rev. Mr. Cobbs of that county. He left a numerous
and most respectable family of sons and daughters, who have adhered
to the Church of their parents. At his death the Rev. Mr.
Ravenscroft performed the funeral services. There was something
peculiar in the structure of Mr. Clay's mind, in proof of which it
is mentioned that by his will he enjoined, what has been strictly
observed, that on the spot where he was buried, and which he had
marked out, there should be raised a huge pile of stones for his
sepulchre. It is about twenty feet in diameter and twelve feet high,
and being first covered with earth, and then with turf, presents the
appearance of one of those Indian mounds to be seen in our Western
States.
In looking over the vestry-book, which extends from 1772 to
1785, we find nothing requiring notice except the list of vestrymen
and what is said of churches.
The list of vestrymen is as follows:—John Coles, Jacob Moore,
John Ware, Patrick Napier, James Hopkins, James Garland, Michael
Thomas, William Coxe, John Fry, Roger and George Thompson,
William Burton, John Harris, John Scott, Thomas Jefferson, Orlando
Jones, William Oglesby, Richard Farrar, Philip Mazzei,
William Hughes, Samuel Shelton, Wm. Ball, Charles Lewis, Nathaniel
Garland, Nicholas Hamner, Richard Davenport, John Old,
Joshua Fry, Charles Irving, John Jordan. The vestry appears
throughout to have been attentive to the glebe-house and its appurtenances.
As to churches, in 1774 it was ordered that a church
be built at a place to be chosen by Henry Martin and Patrick
Napier, and that Messrs. Roger and George Thompson might each
build a pew, adjoining, at their own expense. In 1777 a church
was contracted for with Mr. Edward Cobbs, at whose house services
had been held. It was not finished for some years. It is also
Napier were appointed to examine a church built by a Mr. Anderson.
During the ministry of Mr. Clay there was also a Mr. Holmes
acting as a teacher and preacher in Albemarle. He was also American
in his feelings, and rejoiced in the capture of Cornwallis.
After the resignation of Mr. Clay the Rev. Mr. Darneile performed
some services here and in Nelson. We learn that he became
involved in debt, and studied law; but, not extricating himself, he
left his family, and, going to the South, spent some years there.
From the year 1795 to 1812 the Rev. William Crawford occasionally
officiated at the churches in St. Anne's parish.
After that period there were no services until the year 1818,
when the Rev. Mr. Bausman divided his labours between the few
remaining Episcopalians about Charlottesville in St. Anne's parish,
and Walker's Church, in Fredericksville. The Episcopal Church,
under new auspices, now began to revive a little. The Gospel was
preached in a clearer and more forcible manner than had been common
in Virginia, and the ministers exhibited more zeal. In the year
1820, the Rev. Frederick Hatch succeeded to Mr. Bausman, and
extended his efforts to the Green Mountain, finding a considerable
number of the old families still attached to the Church. Old Ballenger
Church was in ruins, and that called The Forge was in little
better condition. Still, service was held in it for some years. The
first time I ever saw it was in company with Bishop Moore, not long
after his coming to Virginia. It was a cold, cloudy, stormy day,
and the wind whistled not only around but within its tattered walls.
The Holy Communion was administered to a few of the old adherents
of the church. General Cocke, from Fluvanna, had come
that morning from his home, between twenty and thirty miles, to
partake of his first Communion, as he has continued to do ever since
on Episcopal visitations. The resolve was taken that day, that a
new and better house must be provided for the worship of God,
which has been faithfully fulfilled. Some miles off, in a more central
position and on a beautiful site, a neat and excellent brick
church has been erected, and near it, more recently, a parsonage
and small glebe have been added. A parish has been established in
that part of the county. A succession of ministers either in whole
or in part have ministered unto it. The Rev. Mr. Hatch stands
first. Then follow the Rev. Zachariah Mead, the Rev. Joseph
Wilmer, the Rev. Mr. Boyden, the Rev. Charles Ambler, and their
present rector, the Rev. W. M. Nelson. But few of the old families
Lewises, Garlands, Thomases, Thompsons, Joneses, Napiers, are
gone, but the descendants of John Cole, in considerable number,
the Tompkinses, Riveses, Carters, Gants, Randolphs, and others, have
taken their places, and will, I trust, fulfil them well. In that part
of the parish called North Garden, and near which an old church
stood, a new brick church was also erected by the zeal and liberality
of a few devoted friends, and the same was done also on the road
leading from Charlottesville to Staunton, and the two, being brought
into one parish, have generally been supplied with a minister.
The Rev. Mr. Christian acted for some time as missionary in that
part of the county. Then the Rev. William Jackson, who recently
fell victim to the fever in Norfolk, was the settled pastor for some
years. After him came the Rev. Mr. Slack, and at present the
Rev. Mr. Davis, who, as well as most of his predecessors, connect
with them the church on Buckmountain, in Fredericksville parish,
and sometimes the church at Rockfish, in Nelson county.
To the zeal and enterprise of the Rev. Mr. Hatch, is, under God,
to be ascribed the building of the church in Charlottesville, which
stands just within the bounds of Fredericksville parish. For a long
time the court-house was the only place in Charlottesville or round
about for public worship. The four leading denominations in the
State equally divided the Sabbaths, and some thought that this
was sufficient, and calculated to promote peace and love among them
all. Mr. Jefferson used to bring his seat with him on horseback
from Monticello, it being some light machinery which, folded up,
was carried under his arm, and unfolded served for a chair on the
floor of the court-house. But the great body of the people felt
the need of a more convenient place of worship, where more persons
could be accommodated and in a better manner. It was proposed
that all denominations should unite in one; but that was
found full of difficulties, and was soon abandoned. It was then
proposed that two should unite,—the Episcopalians and Presbyterians;
which also came to nothing. Mr. Hatch, who was opposed
to either scheme, then circulated a subscription for an Episcopal
church, which immediately succeeded, and was soon followed with
the same success by all the others; and the village is now filled
with well-built churches. The plan of the Episcopal church was
furnished by Mr. Jefferson, and, though far from being the best, is
much better for the purposes of worship and preaching than most
of those which now come from the hands of ecclesiological architects,
who, if hired to injure the voices and energies of ministers, and
built, could not have succeeded much better than they have done by
their lofty ceilings, their pillars, recesses, and angles, besides the
heavy debts into which they have led their employers. The church
in Charlottesville has been recently enlarged and much improved.
The Rev. Mr. Hatch was succeeded in this parish by the Rev.
Zachariah Mead, an alumnus of our Seminary. For the encouragement
of young men of weak constitutions to choose a country
parish, let me give the experience of Mr. Mead. When he left the
Seminary he was thought to be far gone in that disease of which
he eventually died,—consumption,—so that he required assistance
to get into the stage which was to convey him to the place where
it was soon to be determined whether a speedy death or a prolonged
life was to be his portion. The latter was his portion. By little
and little he enlarged his sphere of labour, until on horseback he
rode over the whole hilly and mountainous country of Albemarle,
taking charge of all the congregations in both parishes, which now
employ, and fully employ, the labours of four ministers, and in
less than a year swam the Rivanna River, on horseback, on a
bleak day, without taking cold. He became a hearty man, and
continued so until he returned to the North, took charge of a congregation
in Boston, lost his health, and was obliged to seek its
restoration in the milder climate of Richmond and in the editorial
chair. Had he returned again to the labours of a country ministry,
his days and services might have been prolonged. Mr. Z. Mead
was succeeded for two years in the church at Charlottesville by the
Rev. Mr. Cobbs, (now Bishop,) while performing the duties of
Chaplain to the University. He was followed by the present
minister, the Rev. R. K. Meade, who has been in this position ever
since his ordination,—more than twenty years. Every fourth year
at first, and, of late, every two years in eight, the Chaplaincy of
the University is filled by an Episcopal minister, which deserves to
be mentioned in the history of the Church in this parish. It was
just before the Chaplaincy of Mr. Cobbs, that a circumstance
occurred deserving some notice, as it occasioned much excitement
at the time, and not a little misapprehension. A pestilential
disease had visited the students of the Institution for two successive
years, or twice in the same year, sweeping a number of them
into untimely graves. There was something most unaccountable,
mysterious, and awful in all the circumstances of it. Though
there was confessedly much of irreligion and even infidelity in the
faculty of that day, yet such an awe rested upon them, that at the
it was determined to celebrate the event in the most solemn manner.
The Episcopal Convention was to meet in Charlottesville the
ensuing spring, and that was selected as the proper time for it.
The author of these pages was requested to prepare and deliver a
discourse at that time and on the occasion referred to. It was a
most trying and responsible undertaking, but he dared not refuse.
At the time appointed there was present, on Sabbath morning, in
the great rotunda of the University, a large number of the clergy
and laity then in attendance on the Convention, with the Professors,
students, and people around.
The sermon was preached from those words of the Prophet Amos,
(3d chap. 6th verse,) "Shall a trumpet be blown in the city and
the people not be afraid? Shall there be evil in the city and the
Lord hath not done it?" I need not say that the doctrine of an
overruling special providence was drawn from these words, in opposition
to atheism, chance, or some general divine providence
which attends only to great things, which governs and directs the
spheres, but lets the atoms fly at random,—that a warning was
given to take heed to this judgment, and carefully inquire what
was the righteousness that God called on us to learn. The importance
of literary institutions was dwelt upon, and especially the
great duty of calling in the aid of Heaven in the conduct of them.
I hope the reader will excuse the insertion of the following
passages:—
"The design of God, therefore, in these dispensations, and the use to
be made of them by us, are as plain as they are important. When God
visits us with the rod of affliction, it is that we may search our hearts
and try our ways and turn to him. When his judgments are abroad in
the earth, it is that the inhabitants may learn righteousness. Does it not,
then, become all concerned in this Institution to ask, May not these
judgments have been intended to stir us up to more zeal in rendering it
holy and acceptable to God? Should they not ask, With what views and
hopes have we entered upon this work? Did we acknowledge the
Almighty, and feel that without his blessing we could not prosper? or
was our hope from the talents and favour of man? Have we not only
invoked the aid and placed it under the guardian care of God, but sincerely
dedicated it to him, wishing to make it an instrument of glory in
our land, by training up youths, not merely in human literature, but in
the sublimest of all sciences and the noblest of all virtues,—the knowledge
and love of God? If such have not been the principles upon which this
Institution was raised, or on which it is now conducted, is it superstition
or weakness to ask whether these visitations have not been sent to show
the rulers thereof their entire dependence upon God? See how easily
the Almighty can blast all their high hopes and dash all their noble
through these buildings, and scatter far and wide the young tenants
thereof, and strike such a panic through the hearts of parents and friends
that you can scarce recall them. Oh, it is a hazardous experiment to undertake
to conduct such an institution, in which the minds of young
immortal and rational beings are to be instructed, and their passions
restrained and their actions regulated, without constantly and earnestly
imploring and seeking the aid of God in the way of his appointment. It
cannot be done. I know the difficulties of this work; I am well aware of
the peculiar difficulties of it in this place; and am not upbraiding those
who are sincerely desiring to do all that is right. But still, as the minister
of God requested to speak on this occasion, I can take no other view of
the subject than that which has been presented, and am firmly convinced,
from the word of God and the past history of man, that any attempt to
succeed in such a work without invoking and securing the blessing of
God must fail of permanent success.
"In every age of the world the instructors of youth have been deeply
impressed with the importance of inculcating reverence to the gods, and
making religion take its due part in their public exercises. The philosophers
of Greece and Rome—Socrates and Plato, Seneca and Epictetus—
failed not in this duty. The Rabbis in Judea made this a principal
science in their schools. And has it pleased the Almighty to clear away
all the shadows and clouds and reveal the true light to us? Has he visited
the earth and brought life and immortality to light by the Gospel? Has
he set this in opposition to all the wisdom of man,—philosophy, falsely so
called,—saying, `Where is the wise, where is the scribe, where is the
disputer of this world? Hath not God made foolish the wisdom of this
world?' And shall this be neglected and left out of the wide range of
scientific research? Shall we be content to be wise for a few years only,
and not for everlasting ages? From the circle of sciences shall the most
important and sublime and interesting be excluded? In an institution
bearing in its very name a determination to take the widest range of
intellectual improvement, shall that be omitted in which all are equally
because all are infinitely concerned? Shall the roving and adventurous
mind of youth be permitted to wander through all the labyrinths and
mysteries of science without the sure light of heavenly truth to guide it?
Oh, might I be permitted to speak to all the friends and patrons and
directors of this College in the language of plain but affectionate entreaty,
I would beseech them, as they would have it to find favour with God and
man and be a mighty blessing to our State and country, that they solemnly
dedicate it to Almighty God, and place it under his guardian care. In
his name and by his laws let them rule over it. Let them see that the
high motives and awful sanctions of religion be continually and eloquently
presented to the minds of the youth committed to their care. Let the
divine philosophy of the Bible be here studied. Let the morality here
taught be the morality of the Bible. Let the Bible, which is the religion
of Protestants, be the text-book of first esteem and most constant reference.
Let the history of our religion be learnt; let the proofs of Christianity be
investigated; let the prophecies of the most ancient and venerable books
be read and compared with all other histories that attest their fulfilment.
Let it not be said that nothing is taught contrary to Christianity; that the
mind is left free to its own choice: rather let it be announced to the
world that every thing which can be said is said in its behalf, and every
come hither for the high improvement of their faculties, to the saving
knowledge of Him who is `the true God and eternal life.' Then indeed
may we be assured that this Institution enjoys the smiles of a gracious
Providence, and will be as others in our land,—the fruitful nursery of
Christian patriots, of learned defenders of the faith, of able and eloquent
ministers of the Gospel, as well as of those who shall adorn by their worth
and talents all other professions of our land, and shed a mild lustre over
the most private walks of life. Then will the most anxious Christian
parents, and the most fearfully jealous Christian ministers, cherish it with
fondness, as the favoured of God, and with confidence commit, as to a
fostering mother, the sons whom they have dedicated to Heaven, and
would have to be trained up in its holy nurture and admonition; and
then will those pious youths who have been here advancing in all divine
as well as human wisdom ever look back to these seats of science with
delight, and reckon among the happiest and best of their days those spent
within these consecrated walls."
At this discourse much offence was taken by some, and many
misrepresentations went forth through the State. It was charged
against it that, besides undertaking to interpret and apply the
judgments of God in a way which had been most carefully avoided,
a personal attack had been made on the Professors and Visitors of
the University, and especially on its chief founder, whose opinions,
having been published to the world, were known to be contrary to
those expressed in the sermon. So extensively were these charges,
with many colourings and exaggerations, spread abroad, that after
due consideration the sermon was published, and the author had
the happiness of learning that the effect of its publication was
such as he desired. Many were astonished to find that any in a
Christian land could object to its doctrine, or expect any other
improvement of the occasion from a Christian minister. But it
was long before the preacher could be forgiven by some within the
walls of the University. Previous to that he had been freely invited
to preach there, but for some years even some of his friends
were afraid to propose it. We must, however, in justice say, that
the opposition was not from Virginians, nor from Americans, but
from foreigners, who were allowed to forbid a minister of Virginia
to be heard in the University of Virginia. It was, however, the
happiness of that minister to see, only a few years after, all the
offensive features of his sermon adopted into the administration
of the College, as far perhaps as is practicable under the circumstances
of its existence as the common property of all denominations
of Christians and all citizens of the State.
| Old churches, ministers and families of Virginia. | |