CHAPTER XV.
THE WAITING-TIME
The Cane Ridge revival of the August before had been followed by manyothers of a similar nature throughout the country. Although there wasmuch that was fanatical and grotesque in these meetings, much good wasundoubtedly accomplished. With all the fanaticism, there was in themthe wholesome leaven of gospel truth which did much to arouse thechurches from their deathlike indifference. Better than this, therevivals were a bond of union between the different religious sects;for, in the prevalence of enthusiasm, even such rigid upholders ofcreed as Gilcrest and Landrum felt more concern about the salvation oftheir children than about the tenets of their church. In fact, from thebeginning of the awakening, Books of Discipline and Confessions ofFaith had been gathering dust, and soon would have been completely lostto view, had not the more strenuous churchmen at last in alarm putforth their hands to stay their tottering ark of creed, mistaking itfor the ark of God. But though for a time the orthodox element held itspeace, apparently well pleased to see members of other denominationsjoining cordially in the revivals, each sect finally became fearfullest other churches might draw away disciples from its own ranks. Thetocsin was sounded, "'To your tents, O Israel!' Our creed is injeopardy! There must be no more union meetings!" Thus the olddenominational war waged with renewed fierceness.
Though Barton Stone was, like John, gentle and tender, yet he was also,like Paul, ready at need to wield the double-edged sword of logic andtruth to cut down sophistry and combat unbelief. Therefore, to thosedominated by sectarianism, as well as to the indifferent and thescoffer, his work was unacceptable; but between the high-water mark oforthodoxy and the low-water mark of willful unbelief, there were manywho heard him gladly.
His June appointment at Cane Ridge was an occasion never to beforgotten by those present. Indeed, his sermon that day was wellcalculated to make the more orthodox members of the congregation writhein their seats.
He chose as his text the familiar sixteenth verse of the third chapterof John, announcing at the same time that his topics would be God'slove as manifested in the gift of his Son; the gospel, the power of Godunto salvation; faith, the first requisite, which all who willed mighthave.
Stone began by portraying, forcibly and tenderly, the love of God,emphasizing the fact that "he willed not that one of his creaturesshould perish." His love included the whole world, and Christ, insteadof being surety for an elect few only, had satisfied the demands of theFather's love by dying for all mankind. Thus "by the righteousness ofone the free gift came upon all men unto justification," and Christ, byoffice, became the Saviour, not of a few only, but of all who wouldaccept him.
He said that the only way to reconcile the two passages of Scripture,John 6:44 and John 12:32, was to believe that the Father recognized noother means of drawing men to him than that of holding up his Son inthe gospel; and that, therefore, all who believed on Christ andreceived the Word were elected to salvation.
Stone next pointed out what he considered to be a marked contrastbetween the teachings of the Scriptures and that of the Confession ofFaith of his church upon this point. He then spoke of regeneration, orthe "new birth," and said that the declaration, "born not ofcorruptible seed, but of incorruptible by the word of God," showedclearly that the Word must first be believed in order to produce thiseffect; consequently, faith preceded regeneration. Furthermore, thisfaith was wrought in the heart by no outside or miraculous influence,but was freely given to all who would believe. He explained thepassage, "Faith is the gift of God," by saying that the object offaith, "the man, Christ Jesus," is the gift of God.
A strange sermon, indeed, to be preached at that time, to such apeople, by an ordained minister of the Presbyterian Church! As hespoke, several of the staunch supporters of orthodoxy shook theirheads, and looked frowningly at the daring young preacher. Manyrecalled an incident of his ordination in that very house three yearsbefore. Stone, who had long entertained doubts upon the doctrines ofpredestination, regeneration and effectual calling, as set forth in theConfession of Faith of his church, had, on the day before the one setfor his ordination, called aside two of the pillars of the TransylvaniaPresbytery, and with characteristic honesty had made known to them hisdifficulties. After laboring in vain to remove his doubts, the two menasked him how far he was willing to receive the Confession. "So far asI see it to be consistent with the word of God," was the answer, whichthey declared to be sufficient. No objection was raised to his answerwhen given before the presbytery the next day, and, after makingsatisfactory replies to all other questions propounded, he wasordained.
When Stone had finished his discourse, he called upon Gilcrest to leadin prayer. With an angry shake of his head, and a frown upon his sternfeatures, the old man declined. Old Brother Landrum was then asked topray. In a voice which shook with emotion, he besought pardon for theerror in the sermon just heard and enlightenment for the mind of thepreacher that he might have a better understanding of the mysteries ofthe gospel. When he began further to petition that the Lord would inhis own good time and way manifest himself to the unconverted elect inthe congregation, he was interrupted by David Purviance: "Not to theelect alone, O Lord," he prayed, "but unto all--all within these walls;for thou, O God, art no respecter of persons, and salvation is free,free to all who will accept!"
Notwithstanding the evident disapproval of some of his flock, Stonecontinued to preach sermons of a like nature. A few who heard him werestunned by his boldness and shocked by his ruthless defiance of theestablished order of things. Others found his words forciblyconvincing. Still another class, though not exactly understanding hisreasoning, had so great love for the young preacher and so greatconfidence in his ability that they were his warm advocates. Of thisblindly trustful number, none were stouter in their adherence thanMason Rogers.
To Hiram Gilcrest these sermons seemed the undermining, blowing up andpulverization of the whole structure of sound doctrine. One day, in thecourse of a discussion with Mason Rogers, Gilcrest angrily maintainednot only that the church should take action against their minister, butthat his transgressions should be reported at the next meeting of thesynod. Rogers, of course, defended Stone. Hot words ensued on bothsides, and the friendly relations between the two old neighbors weresomewhat strained.
One afternoon Gilcrest, who was so full of the subject of the parson'siniquities that he could think or speak of little else, encounteredDudley, to whom in no measured terms he denounced Stone. Abner wouldgladly have avoided argument with Gilcrest upon any subject, andespecially upon this, which he felt did not concern himself personally;but Gilcrest was not to be evaded.
"You know, Major Gilcrest," said Dudley at last, "that I'm not achurch-member, and therefore it is not fitting for me to discuss thequestion."
"No matter," answered Gilcrest; "you're a man and capable of reasoning,and can surely see the fallacy of this fellow's doctrine."
"But Stone is a personal friend of mine," Abner urged.
"What of that?" asked Hiram. "It's not the man, but his doctrine, thatI abhor."
Thus driven to bay, Abner had no alternative but to reply that fromwhat he could learn by his own study of the Bible, Stone seemed to beright. This was literally throwing down the gauntlet to Gilcrest, andthe discussion waxed hot and stormy.
"This is a fine way to win the daughter--to be locking horns with thefather in theological combat," Dudley soliloquized ruefully as Gilcrestrode off; but he laughed, too, as he thought how little like one "savedby grace" and "sanctified by the Spirit" the old man had appeared as,with frowning brow, loud voice and vehement gesticulation, he hadstormed and raved against the offending Stone. "What a fool the oldfellow did make of himself," thought Abner; "but not a bigger one thanmyself, considering all things. 'Never discuss theology with yourintended father-in-law,' is a safe maxim for lovers to follow."
Later in the summer, Abner Dudley received from his uncle, Dr. RichardDudley, of Williamsburg, intelligence of a surprising nature; namely,that an uncle
of Abner's mother, Andrew Hite, of Sterling County,Virginia, had died, leaving a will by which Abner was heir to all hisworldly possessions.
Richard Dudley urged upon Abner the necessity of coming at once toVirginia in regard to this inheritance. Accordingly, Abner, merelytelling the Rogers family that he was summoned to Virginia on importantbusiness, set out one August afternoon. He went first to Lexington, andfrom there on horseback to Limestone. His companions on this horsebackride of sixty-five miles were Judge Benjamin Sebastian and JudgeWilliam Murray, against whom Hiram Gilcrest had seen fit to warn him.Nothing, however, of the negotiations and intrigues in which Sebastianand Murray may or may not have been concerned, had at this time beenmade public; and young Dudley saw no reason why the mere suspicions ofso prejudiced a man as Hiram Gilcrest should deter him from acceptingthe company of two such agreeable men.
Soon after taking the boat at Limestone, Sebastian and Murray toldAbner that they intended spending the night at the island home ofHarman Blennerhassett, and urged him to do likewise. He readilyaccepted; for he had heard of this secluded island paradise with itsromantic surroundings, beautiful grounds and vast library, and of thegracious hospitality of the scholarly Irish recluse and his charmingwife. He found the home and his host and hostess all that had beenreported, and greatly enjoyed his little visit. The next day, leavingSebastian and Murray still guests of the Blennerhassetts, Dudleycontinued his journey by boat to Pittsburg, and thence by horsebackacross Virginia to Williamsburg.
Crestlands: A Centennial Story of Cane Ridge Page 18
