CHAPTER XXXV.
CONCLUSION
Upon the third Sunday in November, while the congregation in Cane Ridgemeeting-house was singing the opening hymn, Hiram Gilcrest entered,and, walking slowly down the aisle, seated himself upon the steps ofthe pulpit platform. All eyes were turned upon him, and for a momentthere was a perceptible pause and break in the singing. Then MasonRogers lined out the fifth stanza, and the congregation sang withredoubled zest.
"Let us pray," said Barton Stone, coming forward with uplifted hands atthe conclusion of the hymn; but Gilcrest arose, and, arresting him,stood facing the assembly. "Brethren," he said, "before we pray, allowme a few words. I have been a professor of religion for over fortyyears, and for twenty years of this time I was identified with thischurch. My walk was orderly, my conversation seemly. I gave tithes ofall that I possessed, I was instant in season and out of season, andever jealous for the well-being of the church. In things outward and, Ithought, in things spiritual, I was a Christian; and though I was asself-righteous as any Pharisee, I was not a hypocrite, for I wasself-deceived. In all these years I was as Simon the sorcerer, still'in the gall of bitterness and the bond of iniquity,' having neitherpart nor lot in true Christianity. But, brethren, the Lord in his mercydid at last reveal unto me the dark places of my soul wherein lurkedpride, prejudice, vindictiveness, and all uncharitableness; and, likethe publican, I cried, 'God be merciful to me, a sinner!'
"For several years I have had at times an idea that in the positiontaken by this church in 1803, you were perhaps right and I wrong. Asermon by a strange preacher in a distant county last June furthertended to convince me of this; but still I struggled with stubbornhardihood against the truth that was threatening to crush me. It wasreserved for the Lord's own stroke to smite the rock and bring forththe sweet waters of repentance and confession. To-day I am here not somuch because I have surrendered one jot or tittle of my formerdoctrinal tenets, as because of the conviction that no system of dogma,however true and logical, is of importance compared to this, that theprofessed followers of Jesus Christ should be a united people. I nowsee that whether the doctrines formulated by Calvin or thosepromulgated by Arminius be true, the acceptance of eitherinterpretation of these disputed points does not constitute the vitalessence of salvation. They are but matters of opinion, instead of theone supreme article of saving faith--belief in the redeeming efficacyof the sacrifice upon Calvary.
"As I now understand the position taken by this congregation in 1803, Isee that so far as it may be considered a distinctive religiousmovement, it is distinctive only in its denial of the binding authorityof human organizations, and in its renunciation of humanly devisedcreeds as unscriptural and as opposed to the simplicity and unity ofChristian people. Therefore, leaving out of the question all matters ofopinion upon doctrinal theology, and standing, as you do, upon the onesure foundation-stone, faith in and reliance upon our crucifiedRedeemer, I come to you to-day, begging forgiveness for my oppositionand vindictiveness, and asking that my own and my wife's name bereplaced upon your church book, and that we be restored to yourfellowship."
Before he had finished, Barton Stone was beside him grasping his hand,but too overcome to utter a word. The congregation sat a moment inbreathless silence, tears of sympathy and thankfulness in the eyes ofeven the most stolid. Then Mason Rogers, striding down the aisle, andfacing the people, with one arm thrown over the shoulders of his oldfriend and comrade, lifted up his voice in thanksgiving. He prayed inhis own homely words, but with fervency and fire as though his lips hadindeed been touched with "a live coal from the altar."
"Amen!" and "Amen!" were the exclamations from all parts of thebuilding. Then, in a clear, full voice, he started the hymn:
"I'm not ashamed to own my Lord, Nor to defend his cause."
The congregation quickly joined in; and as the melody of noble old"Arlington" resounded through the building, the people left theirseats, and, filing down the aisle, each in turn grasped the hand of thereturned brother, and welcomed him again into fellowship.
Thus, like a sincere and peace-loving Christian, Hiram Gilcrest oncemore took his place among his brethren, humbly and lovingly, with neveragain a trace of his former spirit of prejudice and dogmaticintolerance.
As for the various other characters of this story, little more need besaid.
Barton Stone labored for many years in various fields of usefulness inKentucky, Tennessee, Indiana and Missouri. In 1843 he returned for alast visit to Cane Ridge. He was then an old man, bent and palsied, andso feeble that he had to be helped into the pulpit; but his eyeskindled with the old-time light, his bent form straightened withsomething of the old-time vigor, and his voice became full and vibrantas he stood facing that assembly where many seats were now occupied bythe children and grandchildren of those who in this old meetinghouseforty years before had as a church renounced all human authoritativevoice in matters of religious worship, and had resolved thathenceforward the Bible should be their only rule of faith and practice,and belief in Jesus as the Christ their only creed. Stone preached thislast sermon from the text of Paul's farewell to the brethren atEphesus, "And now behold I know that ye all among whom I have gonepreaching the kingdom of God shall see my face no more." He was trulythe old man eloquent as, standing for the last time in that pulpit, hereviewed the past, spoke approvingly of the present, and admonished tofuture zeal. He died in 1844 in Missouri, and the following spring hisremains were brought to Kentucky by the members of Cane Ridge Church,and reinterred in the old churchyard.
Cane Ridge meeting-house is still used as a regular place of worship.Its log walls have been weather-boarded, its clapboard roof replaced byone of shingles, and its rough-hewn puncheon benches have given way tomore comfortable seats. The quaint little window over the pulpit andthe slaves' gallery opposite have been removed, and more modern heatingappliance substituted for the old fireplace. Otherwise, the building isthe same as it was one hundred years ago.
To one who knows the history of its venerable walls and of those whorest in its old-fashioned graveyard, where, underneath the archingboughs of walnut and pine, oak and maple, there sleep Barton Stone andmany others who took part in the first great religious movement of thenineteenth century, it is indeed a hallowed place. "What Geneva was toCalvin, Wittenberg to Luther, Edinburgh to Knox, and Epworth to theWesleys,"[3] this beautiful nook of Bourbon County is to that greatreformatory or restoratory movement inaugurated in 1803, whose plea wasand still is the restoration of the simplicity, the freedom and thecatholicity of apostolic Christianity; and whose dominant effort hasever been for the union of God's people upon the only efficientplatform of Christian union, faith in Jesus the Christ, the Son of God.
[3] J. T. Sharrard.
Mason Rogers and his bustling, kind-hearted wife lived to a ripe oldage, happy in home, children and children's children, and in theaffectionate regard of all who knew them. The warp of their daily lifewas plain and homely, but the bright threads of integrity andloving-kindness running through it, made it into a beautiful pattern,approved of all men.
Henry Rogers, after finishing his course at Transylvania, dedicated hissplendid talents to the ministry, winning many souls to Christ,enduring many trials, encountering much opposition from those professedChristians in whom the spirit of sectarian intolerance still held sway.Bravely he endured, and nobly he deserved, at the end of his long lifeof unselfishness, the plaudit, "Well done, good and faithful servant!"
The strong bond of friendship between the Gilcrest, Rogers and Loganfamilies was made still closer and stronger when John Calvin Gilcrest,at the close of the war of 1812, returned to Kentucky and married SusanRogers.
For Abner and Betsy Logan, the years as they sped onward brought anever-increasing measure of happiness; for their love for each other hadthat steady, faithful, fireside quality which endures, and fills thedaily life with peace and charm long after the first blaze of passionhas sunk into the smouldering glow of sympathetic affection.
br /> Where once had stood their first humble log cabin, there arose in thecourse of a few years the new "Crestlands," a stately mansion of brickwith spacious rooms, broad halls and pillared porches. This noble,historic homestead is to-day occupied by the fifth generation ofLogans. Its founder, Abner Logan, realized his ideal; for his homebecame a center of peace and order, love and content--a radiatingpoint, ever widening into increasing circles of beauty and usefulness;and the name, "Crestlands," is still a synonym for hospitality,integrity and Christian culture in that green and beautiful portion of"God's Country" called Cane Ridge.
THE END.
APPENDIX
(SEE CHAPTER XXVI.)
In June, 1804, the several ministers of the new organization met atCane Ridge meeting-house, and drew up the "Last Will and Testament ofSpringfield Presbytery." A copy of this quaint and remarkable documentis here subjoined:
THE LAST WILL AND TESTAMENT OF SPRINGFIELD PRESBYTERY
The Presbytery of Springfield, sitting at Caneridge, in the county of Bourbon, in more than ordinary bodily health, growing in strength and size daily; and in perfect soundness and composure of mind; but knowing that it is appointed for all delegated bodies once to die; and considering that the life of every such body is very uncertain, do make and ordain this our last Will and Testament, in manner and form following, viz.:
_Imprimis._ We _will_, that this body die, be dissolved, and sink into union with the Body of Christ at large; for there is but one body, and one Spirit, even as we are called in one hope of our calling.
_Item._ We _will_, that our name of distinction, with its _Reverend_ title, be forgotten, that there be but one Lord over God's heritage, and His name one.
_Item._ We _will_, that our power of making laws for the government of the church, and executing them by delegated authority, forever cease; that the people may have free course to the Bible, and adopt _the law of the Spirit of life in Christ Jesus_.
_Item._ We _will_, that candidates for the Gospel ministry henceforth study the Holy Scriptures with fervent prayer, and obtain license from God to preach the simple Gospel, _with the Holy Ghost sent down from heaven_, without any mixture of philosophy, vain deceit, traditions of men, or the rudiments of the world. And let none henceforth take _this honor to himself, but he that is called of God, as was Aaron_.
_Item._ We _will_, that the church of Christ resume her native right of internal government--try her candidates for the ministry, at to their soundness in the faith, acquaintance with experimental religion, gravity and aptness to teach; and admit no other proof of their authority but Christ speaking in them. We will, that the church of Christ look up to the Lord of the harvest to send forth laborers into His harvest; and that she resume her primitive right to try those _who say they are apostles, and are not_.
_Item._ We _will_, that each particular church, as a body, actuated by the same spirit, choose her own preacher, and support him by a freewill offering, without a written _call_ or _subscription_--admit members, remove offences; and never henceforth _delegate_ her right of government to any man or set of men whatever.
_Item._ We _will_, that the people henceforth take the Bible as the only sure guide to heaven; and as many as are offended with other books, which stand in competition with it, may cast them into the fire if they choose; for it is better to enter into life having one book, than having many to be cast into hell.
_Item._ We _will_, that preachers and people cultivate a spirit of mutual forbearance; pray more and dispute less; and while they behold the signs of the times, look up, and confidently expect that redemption draweth nigh.
_Item._ We _will_, that our weak brethren who may have been wishing to make the Presbytery of Springfield their king, and know not what is now become of it, betake themselves to the Rock of Ages, and follow Jesus for the future.
_Item._ We _will_, that the Synod of Kentucky examine every member who may be _suspected_ of having departed from the Confession of Faith, and suspend every such suspected heretic immediately; in order that the oppressed may go free, and taste the sweets of gospel liberty.
_Item._ We _will_, that Ja---- ----, the author of the two letters lately published in Lexington, be encouraged in his zeal to destroy _partyism_. We will, moreover, that our past conduct be examined into by all who may have correct information; but let foreigners beware of speaking evil of things which they know not.
_Item._ Finally we _will_, that all our _sister bodies_ read their Bibles carefully, that they may see their fate there determined, and prepare for death before it is too late.
Springfield Presbytery, } June 28th, 1804. } L. S.
ROBERT MARSHALL, } JOHN DUNLAVY, } RICHARD MCNEMAR, } B. W. STONE, } Witnesses. JOHN THOMPSON, } DAVID PURVIANCE, }
There seemed to be throughout the United States at about this time agrowing realization among Christian people of the fact that the oneessential principle of Protestant Christianity--belief in andacceptance of Jesus as Redeemer and Christ--was already held in commonby all evangelical denominations. Hence, soon after this there began inwidely separated parts of the country various other movements similarin aim and method to that inaugurated in Kentucky by the dissolution ofthe Springfield Presbytery.
It is only needed that these various movements become known to eachother in order to become united. This union was effected in 1882; andrapidly crystalized into a body whose only distinguishing name is"Christian" or "Disciple," and whose differential character lies not inits advocacy of any new doctrine or theological tenet whatever; but inits rejection of that which in the way of human speculation, humaninterpretation and human dogma has been added to the original simpleand all-comprehending faith of the apostolic church.
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