Revival in Hopewell, Maidenhead, and Amwell in 1738

This article examines the religious revival that swept through Hopewell, Maidenhead, and Amwell in 1738, during the period known as the First Great Awakening. This time of God’s visitation transformed the religious landscape of these New Jersey towns, leaving a lasting impact on their communities and beyond.

Antecedents

The First Great Awakening arose amidst an apparent decline in religious enthusiasm among Christian churches and a growing trend towards secularism in the American colonies¹. By the early 18th century, church practices had become routine, ritual-centered and less emotionally engaging for many colonists¹.

This decline in Christian practices coincided with the rise of the Enlightenment, a philosophical movement that emphasized reason and individual autonomy, challenging traditional Christian authority². The emphasis on reason and individual autonomy during the Enlightenment influenced spiritual thought, leading some to question orthodox doctrines and practices².

Furthermore, increased immigration and westward expansion led to the establishment of new settlements and communities where Christian churches were often weak or nonexistent¹. This created a fertile ground for new spiritual expressions and a renewed emphasis on personal experiences with God, which became a hallmark of the Great Awakening¹.

It is important to note that the Great Awakening was not confined to America; a similar Christan revival was also taking place in Europe during this period⁴.

John Rowland: The “Hell-Fire” Preacher

At the heart of the revival in Hopewell, Maidenhead, and Amwell was John Rowland, a Welsh-born Presbyterian minister⁵. Educated at the Log College, a powerhouse of Evangelical ministry training and a precursor to Princeton University, Rowland was known for his fiery sermons that emphasized the urgency of repentance and the reality of hell⁵.

‘Of the early days of this eminent man of God we know absolutely nothing, excepting that he was a boy or young man of the Log College. His history becomes definitely known to us only when, in 1738, he was licensed to preach the gospel by the Presbytery of New Brunswick. On the very day of his licensure he received an urgent invitation to take immediate charge of the two then small churches of Maidenhead (now Lawrenceville) and of Hopewell (now Pennington) in the State of New Jersey.

That call he accepted, and at once entered upon his work with burning zeal and marvellous success. In a very short time his influence was felt throughout the whole neighborhood, which was stirred to its depths. Great awakenings were experienced in the churches and in the whole vicinity, in which hundreds were converted, by their subsequent lives proving that the work was from God; religion became a vital power in the whole community, and many families dated their unwavering loyalty to Christ from that blessed season of refreshing.’

All this was the result of the earnest services of this devoted man, whom God’s Spirit strengthened almost as if he were inspired. Four years afterward, in 1742, he removed to another field of almost superhuman toil and marvelous success. (Thomas Murphy, The Presbytery of the Log College,  p106-111)

His preaching style, characterized by vivid imagery and passionate appeals to emotion, earned him the nickname “Hell-Fire Rowland.” ⁵ Rowland’s arrival in Hopewell and Maidenhead in 1738 marked a turning point in the religious life of these communities⁵.

Hopewell and Maidenhead: From Barns to Meeting Houses

The Christian revival in Hopewell and Maidenhead centered around the Presbyterian churches in these towns⁵. Interestingly, the congregations in both towns submitted an application for Rowland to become their minister on the same day he received his preaching license, September 7, 1738⁵. Initially, services were held in barns due to the lack of dedicated meeting houses⁵.

The largest barns in the area were used to accommodate the growing congregations, which drew ridicule from some who saw it as undignified⁵. Eventually, meeting houses were constructed in both Hopewell and Maidenhead to accommodate the growing number of worshippers⁵.

John Rowland’s testimony of Hopewell and Maidenhead

‘REV. SIR : — In answer to yours, &c. — I was sent forth to preach the gospel of Christ by the Presbytery of New Brunswick, on September 7th, 1738, on which day the congregations of Maidenhead and Hopewell put in a supplication for me to the Presbytery, and accordingly I complied therewith.

In process of time, we had the privilege of Maidenhead meeting-house, and my people built a meeting-house in Hopewell; but before this, we were constrained to keep our meetings in barns in both towns; and though we thus appeared as poor, despised creatures, yet the congregation that attended my ministry was so numerous that the largest barns among us were chosen to worship God in.

It was some discouragement to me at first that I and my people had no better places for divine worship; but at that time I thought on these things, which proved some support to me, viz., that our Lord and Saviour was born in a mean place, and likewise preached in the ship and on the mountain, as well as in the synagogues, and that it had been the frequent lot of his people to betake themselves to worship him in places attended with many inconveniences.’ (Archibald Alexander’s ‘Log College’ Ch. XVIII Memoir of the Rev. John Rowland)

Amwell: A Diverse Religious Landscape

Amwell also played a significant role in the revival⁵. The congregation there invited Rowland to preach, and he divided his time equally among the three towns⁵. The Amwell Church of the Brethren, established in 1733, also experienced a revival during this period⁹.

Amwell’s location along the Old York Road, a historic route that connected various communities in the region, contributed to its diverse religious landscape¹⁰. The Old York Road served as a conduit for the exchange of religious ideas and practices, facilitating, in part, the spread of the Great Awakening¹⁰.

John Rowland’s testimony of Amwell

‘There is another town lying contiguous to Hopewell, which is called Amwell; the people there were something numerous likewise, and having none to labour among them in the word they petitioned for a part of my time, viz., one Sabbath in three, and it was granted unto them; so that my labours among these three towns for the most part of the time that I lived in the Jerseys were equally divided.

There was a small number in Hopewell and Maidenhead truly acquainted with vital religion, as far as I could judge, before I came among them, and they seemed so earnest in prayer night and day to have the gospel in power among them, as if they would take no denial.

But of them who became my congregation in Amwell there were but very few that knew the Lord Jesus when I came among them; yet in many ways they were a very agreeable people, so that I was much encouraged to labour among them.’ (Archibald Alexander’s ‘Log College’ Ch. XVIII Memoir of the Rev. John Rowland)

Key Events in Brief

• Rowland’s arrival: In 1738, John Rowland began preaching in Hopewell and Maidenhead, delivering powerful sermons that emphasized the need for repentance and conversion⁵. His passionate preaching style and his emphasis on personal religious experience resonated with many colonists who were seeking a more emotionally engaging form of faith⁵.

• Construction of meeting houses: As the revival gained momentum, meeting houses were built in Hopewell and Maidenhead to accommodate the growing congregations⁵. The construction of these dedicated spaces for worship reflected the increasing importance of religion in the lives of the colonists and the growing influence of the Presbyterian Church in these towns⁵.

• “Extraordinary prayer”: The congregations in Hopewell and Maidenhead engaged in fervent prayer, seeking God’s blessing on the revival and the conversion of sinners⁵. This emphasis on prayer reflected the belief that the Great Awakening was a work of God and that spiritual transformation could only be achieved through divine grace⁵.

• Outpouring of the Holy Spirit: In May 1739, a powerful outpouring of the Holy Spirit occurred during one of Rowland’s sermons in Amwell, leading to numerous conversions and spiritual manifestations⁵. This event was seen as a sign of God’s approval of the revival and a confirmation of Rowland’s ministry⁵.

• Spread of the revival: The revival spread beyond Hopewell, Maidenhead, and Amwell, impacting other communities in New Jersey and beyond¹¹. Rowland himself traveled to Pennsylvania, continuing his revivalist preaching in the Great Valley and Providence¹¹.

• Challenges and Opposition: The Great Awakening also faced challenges and opposition. The Presbyterian Synod, concerned about the unorthodox methods and theological views of some revivalists, attempted to discredit William Tennent by requiring ministerial candidates to hold degrees from established institutions.

This opposition reflected the tension between the “Old Side” and “New Side” factions within the Presbyterian Church, with the “Old Side” emphasizing tradition and education while the “New Side” embraced the emotional fervor and experiential focus of the revival. This tension eventually led to a split in the Presbyterian Church in 1741.

Effects of the Revival

A Transformed Religious Landscape

The religious revival in Hopewell, Maidenhead, and Amwell had a profound impact on the religious landscape of these towns. Rowland’s preaching led to numerous conversions, with people from all walks of life, including some African Americans, experiencing a renewed sense of faith and commitment⁵.

‘The whole community became deeply stirred about the vast concerns of eternity. The burning words of the man of God touched many hearts wherever he preached, and he preached every day somewhere in the region. He denounced the prevailing sins, warned of the coming wrath and proclaimed the mercy of God in Christ Jesus. Men were alarmed in their inmost souls ; they cried out in the agony of conscious guilt; their very bodies were convulsed by the distress of their minds; and multitudes of them received from their gracious Lord the gift of eternal life.

The churches were largely increased in their membership, the tone of piety was greatly elevated, principles of godliness were established, deep and solid foundations were laid and the cause of Christ was confirmed for many generations to come. Some of the results of this great work under the preaching of Mr. Rowland may be appreciated when it is stated that among his converts was the grandfather of the Rev. Archibald Alexander, then living close by the Providence church, and that in the same neighborhood, others were converted who became active and influential in God’s work.

The scenes of that revival season must have been intensely interesting. The most hardened were melted and brought to the feet of Christ. Marvelous effects were produced. The whole region was changed in its religious character. Mr. Rowland did not confine his labors to the mere vicinity of his churches, but as a faithful and earnest messenger of God, he swept over the whole region around for many miles, with the same blessed effect following him wherever he went. His preaching must have been of the most arousing character.  (Thomas Murphy, The Presbytery of the Log College,  p106-111) ‘

Spiritual manifestations.

The revival also resulted in various spiritual manifestations, including intense emotional experiences, cries of conviction, public confessions of sin, and physical reactions such as “great horror and trembling, and loud weeping.” ¹¹

John Rowland’s comments on Manifestations:

‘The divine influence of the Spirit of God was very evidently afforded with his word, though not in every opportunity, yet in several, until May 1740, in which time many more were added unto the Lord’s people. Some of these opportunities, for clearness sake, I shall mention.

One was on October 6th, 1739, in a night meeting; but the people not having been warned with sufficient care, there met but about fifteen persons, eleven of whom were deeply convinced of their misery, and some of them cried out so very awfully that I was constrained to conclude. After sermon I took an opportunity to inquire of those persons what was the real cause of their crying out in such a manner.

Some of them answered me, “that they saw hell opening before them, and themselves ready to fall into it.” Others answered me, “that they were struck with such a sense of their sinfulness, that they were afraid the Lord would never have mercy on them.”

‘This was followed with the mighty power of God in a sermon next evening to a large congregation in the same town. And in Amwell, July 27th, and in Maidenhead again on August 3rd, God was pleased to magnify his grace in visiting many poor sinners.

In these opportunities he opened their eyes to see themselves without Christ, and without hope in the world; their convictions were attended with great horror and trembling, and loud weeping, which I supposed could not be stopped so easily as some do imagine;

…for I observed that many did continue crying in the most doleful manner along the road in their way home, and it was not in the power of man to prevail with them to refrain, for the word of the Lord remained like fire upon their hearts.’ (Archibald Alexander’s ‘Log College’ Ch. XVIII Memoir of the Rev. John Rowland)

John Rowland’s Preaching

‘In the month of May, 1739, I began to think that the most inviting and encouraging subjects would be the most agreeable to convinced souls, and accordingly I began with these words, John II. 28, 29: “The Master is come, and calleth for thee. As soon as she heard that, she rose quickly, and came unto him.” The discourse upon this subject was brought home, through the divine influence, upon the souls of many.

Solemn weeping and deep concern appeared through the congregation. I had hopes that the hearts of some had been knit close to Jesus our Lord, which afterwards appeared to be so; of which more hereafter. I was still encouraged to go on in inviting convinced sinners to come and embrace the person and purchase of the dear Lord Jesus. Then I made choice of that word in Matthew 22. 4 : —

“And all things are ready: come unto the marriage.” This was also blessed to poor convinced souls. They were brought under a full persuasion that Jesus, the Son of God, was ready and willing to embrace them with his everlasting favour, and to pardon their sins and transgressions; but then they found more of their own hardness, and had a clearer view of their own unwillingness to come unto the Lord Jesus Christ, which increased their mourning and sorrow, and made them press forward with more living earnestness in search after Jesus Christ.

A variety of other engaging subjects I made use of for a considerable time, to press them to a full closure with Jesus Christ.’ (From Archibald Alexander’s ‘Log College’ Ch. XVIII Memoir of the Rev. John Rowland)

Discipleship and Unity

To retain the new converts and nurture their faith, some believers engaged in discipleship efforts, visiting and speaking with others continually¹¹. Rowland himself conducted home visits with congregational members to ensure the sermons were having a lasting impact⁵. The revival also fostered a greater sense of unity among the congregation members, who united in small groups for prayer and worship⁵.

Increased Church Attendance.

Church attendance increased significantly, and new members were added to the congregations⁵. The construction of meeting houses in Hopewell and Maidenhead reflected the growth of the Presbyterian churches in these towns⁵. The revival also had a lasting impact on the religious culture of these communities, fostering a greater emphasis on personal piety, religious experience, and social reform¹.

Fluctuations in Maidenhead

Interestingly, the initial surge in church attendance in Maidenhead was followed by a decline¹¹. This decline may have been due to the intense emotionalism of the revival and the challenges of maintaining spiritual fervor over time¹¹. However, the decline was eventually reversed, suggesting that the revival had a lasting impact on the religious life of Maidenhead, even with its initial fluctuations¹¹.

Local and Wider Influence

Strengthening Communities and Institutions

The revival in Hopewell, Maidenhead, and Amwell had both local and wider influence. Locally, it strengthened religious institutions, increased church attendance, and fostered a greater sense of community among believers¹². The revival also contributed to the growth of the Presbyterian Church in New Jersey and played a role in the establishment of new churches and religious societies¹².

Shaping American Religious Culture

The wider influence of the Great Awakening was significant. It contributed to the rise of new Protestant denominations, such as the Baptists and Methodists, and challenged the authority of established churches¹. The revival also fostered a greater emphasis on religious experience and personal piety, which had a lasting impact on American religious culture⁴.

The Great Awakening helped to shape the development of American Protestantism, contributing to its distinctive emphasis on individual conversion, emotional expression, and social activism⁴.

Promoting Social Reform

The Great Awakening also had a significant impact on social reform movements in America¹³. The emphasis on individual responsibility and the pursuit of moral improvement that characterized the revival contributed to the growth of movements such as abolitionism and the promotion of education¹³.

Chronological Timeline of Events and People

 

Date	Event	People Involved	Description
1733	Establishment of the Amwell Church of the Brethren	Reverend Johann Naas, Anthony Deerdorf, Jacob More, Budolph Harley, and John Peter van Laushe 9	Five followers of Alexander Mack arrive in Amwell and establish a Church of the Brethren congregation.
1738	John Rowland begins preaching in Hopewell and Maidenhead	John Rowland 5	Rowland, a recent graduate of the Log College, arrives in Hopewell and Maidenhead, where he begins his revivalist preaching.
1738	Congregations apply for Rowland as minister	Hopewell and Maidenhead congregations, John Rowland 5	On the same day that Rowland receives his preaching license, both Hopewell and Maidenhead congregations apply for him to be their minister.
1738	Construction of meeting houses in Hopewell and Maidenhead	5	Due to the growing number of attendees at Rowland’s sermons, meeting houses are constructed in Hopewell and Maidenhead.
1738	Conrad Beissel visits Amwell	Conrad Beissel 9	Beissel, leader of the Ephrata Cloister, visits Amwell in an attempt to gain converts to his sect of Seventh Day Baptists.
1739	Outpouring of the Holy Spirit in Amwell	John Rowland 5	A powerful religious experience occurs during one of Rowland’s sermons in Amwell, leading to numerous conversions and spiritual manifestations.
1740	George Whitefield preaches in New England and the Middle Colonies	George Whitefield	Whitefield, a charismatic preacher, conducts extensive preaching tours throughout the colonies, contributing to the spread of the Great Awakening.
1741	Presbyterian Church splits into Old Side and New Side factions	Gilbert Tennent, Jonathan Edwards	Tensions between traditionalists and revivalists within the Presbyterian Church culminate in a formal split.

Other Influential Figures in the Great Awakening

Other key individuals who played a role in the Great Awakening included:

• Theodore J. Frelinghuysen: A Dutch Reformed minister who preached in New Jersey, emphasizing personal conversion and piety⁶. Frelinghuysen’s ministry influenced other revivalists, including William Tennent and his son, Gilbert Tennent⁶.

• William Tennent: Founder of the Log College in Neshaminy, Pennsylvania, which trained many of the ministers who participated in the Great Awakening⁶. The Log College provided an alternative to established institutions of theological education, fostering a more evangelical and revivalistic approach to ministry⁶.

• Gilbert Tennent: A prominent Presbyterian minister and revivalist who preached throughout the colonies, known for his passionate sermons and his emphasis on the importance of a “new birth” experience. Tennent faced opposition from those who questioned his methods and his theological views.

• Jonathan Edwards: A Congregational minister in Northampton, Massachusetts, who played a significant role in the Great Awakening in New England. Edwards was a theologian and philosopher who sought to reconcile the emotional fervor of the revival with the intellectual rigor of Calvinist theology⁷. His sermon “Sinners in the Hands of an Angry God” is one of the most famous examples of revivalist preaching.

• George Whitefield: An Anglican from England and associate of John and Charles Wesley who conducted preaching tours throughout the colonies, contributing to the spread of the revival. Whitefield’s charismatic preaching style and his ability to draw large crowds helped to popularize the Great Awakening.

• James Davenport: A controversial figure in the Great Awakening, known for his emotional preaching and his sometimes erratic behavior⁸. Davenport later published a “Confession and Retraction” letter, acknowledging his excesses and apologizing for his missteps during the revival⁸.

Sources

This article draws upon a variety of historical documents and records to provide a comprehensive account of the religious revival in Hopewell, Maidenhead, and Amwell in 1738. These sources include digital archives of historical publications on the Hopewell Valley region¹⁴ town records of Hopewell, New Jersey¹⁵ and historical accounts of Amwell Township¹⁶.

These primary sources provide valuable insights into the events, individuals, and social context of the Great Awakening in these communities.

Conclusion and Main Takeaways

The revival in Hopewell, Maidenhead, and Amwell in 1738 was a transformative period that left a lasting impact on these New Jersey towns. Led by the fervent preaching of John Rowland and fueled by a desire for renewed walk with God, the revival resulted in innumerable conversions, divine encounters, and church growth.

The local revival strengthened religious institutions, fostered a greater sense of community among believers, and contributed to the growth of the Presbyterian Church in New Jersey.

The events of 1738 in Hopewell, Maidenhead, and Amwell were not isolated incidents but rather part of a larger religious awakening that swept through the American colonies. The Great Awakening represented a shift towards a more experiential and emotional form of Christianity, emphasizing personal conversion, piety, and social responsibility.

This emphasis on individual experience and moral action had a profound impact on American religious culture, contributing to the rise of new denominations, the growth of social reform movements, and the development of a distinctive American Protestant identity.

The legacy of the Great Awakening continues to resonate in American society today. The emphasis on personal faith, religious freedom, and social justice that characterized the revival remain central themes in American religious and political discourse. The events of 1738 in Hopewell, Maidenhead, and Amwell serve as a reminder of the enduring power of religious revival to transform individuals, communities, and society as a whole.

Works cited

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2. The great awakening : a history of the revival of religion in the time of Edwards and Whitefield, accessed on January 4, 2025, https://archive.org/download/greatawakeninghi00trac/greatawakeninghi00trac.pdf
3. 1738-1784: The “Great Awakening”, accessed on January 4, 2025, http://justus.anglican.org/resources/timeline/10awakening.html
4. Revivalism | Definition, History, & Facts – Britannica, accessed on January 4, 2025, https://www.britannica.com/topic/revivalism-Christianity
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9. The Amwell Church of the Brethren – GOODSPEED HISTORIES, accessed on January 4, 2025, https://goodspeedhistories.com/the-amwell-church-of-the-brethren/
10. The history of the first English Presbyterian church in Amwell .., accessed on January 4, 2025, https://archive.org/download/historyoffirste00kugl/historyoffirste00kugl.pdf
11. 1738 Pennsylvania Revivals Archives – BEAUTIFUL FEETBEAUTIFUL FEET, accessed on January 4, 2025, https://romans1015.com/tag/1738-pennsylvania-revivals/
12. The history of Hopewell Presbyterian Church for 175 years from the assigned date of its organization, 1762 – Squarespace, accessed on January 4, 2025, https://static1.squarespace.com/static/590be125ff7c502a07752a5b/t/5b81f52a0ebbe8b9b8d295e1/1535243592309/Sommerville%2C+Charles+William%2C+The+History+of+Hopewell+Presbyterian+Church.pdf
13. 13.1: Religious Reforms in the Antebellum United States – Humanities LibreTexts, accessed on January 4, 2025, https://human.libretexts.org/Bookshelves/History/National_History/United_States_History_to_1877_(Locks_et_al.)/13%3A_Antebellum_Revival_and_Reform/13.01%3A_Religious_Reforms_in_the_Antebellum_United_States
14. Document Archives – Hopewell Valley History Project, accessed on January 4, 2025, https://hopewellhistoryproject.org/archives-books/
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16. Sergeant’s Mills, part one – GOODSPEED HISTORIES, accessed on January 4, 2025, https://goodspeedhistories.com/sergeants-mills-part-one/

Authors note

This document was drafted by Tony Cauchi and refined in collaboration with AI research. It has been thoroughly edited to ensure accuracy and readability.