BARTON W. STONE'S MONUMENT.

      In 1857 Alexander Campbell and W. K. Pendleton, on a tour of Kentucky in behalf of Bethany College, standing, with Wm. Rogers, in the grave yard of Cane Ridge, Bourbon county, Ky., surrounded by graves of those who had been asleep for nearly a century, read upon a modest monument of marble the following inscription: "The Church of Christ at Cane Ridge and other generous friends in Kentucky have caused this monument to be erected as a tribute of affection and gratitude to Barton W. Stone, minister of the Gospel of Christ and the distinguished reformer of the 19th century.

      After pondering for a time, Mr. Campbell said: "That should read 'A distinguished reformer.'" Mr. Rogers replied: "Before causing this inscription to be engraved, I sent a copy of it to all of the leading preachers of the Church of Christ for their criticism and suggestions, and they have returned it unaltered. What I have written I have written."

      Whether or not he had the right to that distinction posterity must decide, but as far as history goes, his was the first voice that was heard in the wilderness advocating a return to the practice and teachings of the Apostles, and declaring for Bible names for Bible things. That he did not at first see the whole truth is not surprising; that sometimes he saw "men as trees walking," is not to be wondered at, but this remains true of him: as he saw the light he followed it, let it lead where it would, and cared not for the consequences to himself or others.

      That was a great century in the last quarter of which Barton W. Stone was born. It was the century in which the United States of America was born; the century of Washington and Jefferson; of the Declaration of Independence and the adoption of the Constitution. It is not surprising that, as he says, "From my earliest recollection I drank deeply into the spirit of liberty," and "learned to hate the British and Tories."

      His parents were poor, but it was the poverty of the frontiersman, not of the city. There was hope and opportunity in it. Almost every one shared the same hardships. It was a poverty that rather ennobles, for the conflict with the savagery of the wilderness tended to develop all that was best in him, and fit him for his future work. His earliest place of worship was God's first temples, and in the solitude of the wilderness he learned to listen to the voice of God in his soul; to partake of the purity of the water which gushed from the hillsides, which was his chief drink. For him the wilderness had no terrors, for often he in after years, like Jacob, had merely a stone for a pillow, as he slept out beneath the silent stars; and who can say that he did not see visions of heaven opening?

BARTON W. STONE.

      Born near Port Tobacco, Md., December 24, 1772, while yet an infant he was left fatherless. In 1779 his mother moved to the backwoods of Virginia, near Dan River, Pittsylvania county. "From the time I was able to read I took a great delight in books," but books were scarce in those days, and his means limited; however he says: "I determined to qualify myself for a barrister, and to acquire a liberal education to accomplish this, I stripped myself of every hindrance, denied myself of strong food and lived chiefly on milk and vegetables, and allowed myself but six or seven hours sleep out of the twenty-four."

      While thus engaged a great religious revival swept over that part of the country. Many of the students of the Academy "got religion," but he would have nothing to do with it, believing it would interfere with his studies. At last he was persuaded to go to hear Mr. James McCready. He was brought under conviction, and after a hard struggle between duty and inclination, finally decided to give up all his cherished plans, his friends, everything, and accept Christ.

      This was easier decided on than accomplished. The spirit was willing but he could not feel that he was saved. "For a whole year I was tossed on the billows of doubt, laboring, praying, striving to obtain saving faith, sometimes almost despairing of ever getting it." A sermon on "God is love," by Wm. Hodge, finally brought him peace, and when he had studied his Bible alone in the woods, "The great truth finally burst upon me. I yielded, and sank at his feet a willing subject. I loved Him; I adored Him; I praised Him aloud in the silent night in the echoing grove around."

      This was the turning point in his life. He now resolved to devote his life to the ministry. "The study of the dead languages became a pleasure."

      In 1793 he became a candidate for the ministry in the Presbyterian church in Orange county, N. C., but before the meeting of the next presbytery changed his mind on account of his inability to reconcile the theological doctrines of the church with the Bible. While in this state of indecision he paid a visit to his brother in Georgia and was chosen Professor of Languages in the Methodist Academy, near Washington. Here he remained for a year, [401] but could not crush out his desire to preach the gospel. He accordingly resigned his position, again applied for license to preach, which was granted. After preaching a short time in Virginia and North Carolina, he, in 1796, made his way through the wilderness to Kentucky, and commenced preaching at Cane Ridge, Bourbon county. His preaching was so acceptable that in the fall of 1798 he received a call to preach for the churches at Cane Ridge and Concord and settle among them.

      They were a religious people, and had not, like so many in these last days, left their religion at home when they left for other fields, in fact, they had hardly completed the erection of their homes before they built Cane Ridge church and a seminary near by. That part of Bourbon county was settled largely by persons from North Carolina, Georgia and Virginia. They were nearly all Calvinists of the strictest sect. They might be, as Froude says of John Knox, "hard, narrow, superstitious and fanatical, but who, nevertheless, were men whom neither king, noble nor priest could force again to submit to tyranny." They believed the Confession of Faith to be the authorized test of a man's fitness for and right to the Kingdom of God, and those who could not conscientiously subscribe thereto, had no lot nor part with them; brave indeed must be the man who would dare to teach otherwise. The ban of the Presbytery was almost as powerful as the bull of the Pope in the time of Luther. Imagine, then, if you can, what courage it took for the young preacher, who was to follow the eloquent and learned Dr. Finnley as minister of these churches, when the time came for ordination to call together some of the Presbytery and inform them that he had decided that he could not conscientiously accept this Confession of Faith and would not be ordained. "Doubts had arisen in my mind on the doctrines of election, reprobation and predestination as there taught. Also I stumbled at the doctrine of the Trinity. After laboring in vain to remove my objections and difficulties, they asked me how far I was willing to receive it. I told them, as far as I saw it was consistent with the Word of God. They concluded that was sufficient. I went into the Presbytery, and when the question was proposed, 'Do you receive and adopt the Confession of Faith as containing the system of doctrine taught in the Bible?' I answered aloud, so that the whole congregation might hear, 'I do as far as I see it consistent with the Word of God.' No objection being made, I was ordained."

      How like the echo of that great reformer of the sixteenth century it sounds, as he stood before the Diet of Worms, who were to make him recant--"On God's Word I take my stand; I cannot do otherwise. God help me. Amen." He did not know what a dramatic picture he was making for the future historian, or that he, too, was to become God's messenger of liberty and light; that those immortal words were to become the motto of over a million men and women marching on to victory. They might not know the source of their inspiration, but the fact would remain.

      His work at Cane Ridge and Concord was from the start a great success, but the doubt had entered his soul; not that he doubted God, but that the doctrines of Calvinism he was expected to teach faithfully represented him. He doubted the system of Calvinism. "How can they believe? How can they repent? How can they do impossibilities? How can they be guilty in not doing them?" To solve these questions he made the Bible his constant companion, and was finally relieved by the precious Word of God. He saw that God did love the world, the whole world, and that the reason men were not saved was because they would not receive the Word of God and believe on his Son.

      He had been preaching for Cane Ridge and Concord about three years, when the great camp-meeting was held. In 1801 he had been attending some meetings held in Southern Kentucky and Tennessee, and witnessed the strange phenomena of the "jerks." On his return to his home, and while relating to some his experiences, they were also similarly affected. These experiences paved the way for the most remarkable meeting the world has, perhaps, ever known.

      On July 2, 1801, he married Elizabeth Campbell, of Virginia, and immediately afterwards hurried back to Kentucky to be ready for the camp-meeting, which had been announced to begin the "Thursday or Friday before the third Lord's day in August, 1801." At this meeting a Revolutionary officer estimated that there were 30,000 people in attendance. Take into consideration the population of Kentucky at that time, and you can have some idea of the religious interest that brought so many together It lasted about seven days and nights, and was discontinued on [402] account of the difficulty in furnishing food for so vast a multitude. During the meeting it is estimated about 3,000 persons fell with the "jerks;" sometimes they would be laid out in rows appearing as dead men. The influence was widespread and had its effect upon himself. He here saw demonstrated the possibilities of the union of all Christians, as all denominations participated, and four or five would be preaching at one time.

      The preaching by the various denominations during and after the camp-meeting had an unexpected effect--some began to go away from the Presbyterian church to the Methodist and Baptist. This raised a feeling of alarm in the ranks of the Ultra-Calvinists, and party lines were more closely drawn. Objections were made to the liberal doctrines preached by Stone, McNemar and others. McNemar's case was taken tip by the Springfield, Ohio, Presbytery, was transferred in 1803 to the Lexington, Ky., Synod, and was clearly a test case. Before the Synod could take action, five preachers then determined to withdraw, which they did, and organized the "Springfield Presbytery." An address to their congregations was prepared setting forth their reasons for leaving and their objections to the Confession of Faith and "against till authoritative confessions and creeds founded by fallible men." We expressed our total abandonment of all authoritative creeds but the Bible alone as the only rule of faith and practice." They continued to worship under the name of the Springfield Presbytery, "but we had not worn our name for more than a year when we saw it savored of a party spirit. With the man-made creeds we threw it overboard and took the name Christian." They then issued the Last Will and Testament of the Springfield Presbytery, in which they "will that all names of distinction such as Reverend, etc., be forgotten; all delegated authority to make laws for the church cease; candidates for the gospel ministry study the Bible and obtain license from God to preach; each particular congregation to be independent; that the people take the Bible as their only sure guide to heaven," etc. This was signed by Robert Marshall, Jon Dunlavy, Richard McNemar, B. W. Stone, John Thompson and David Purviance, and signed and dated June 28, 1804. It reminds its of another remarkable address issued five years later by Thomas Campbell and others, in which they agree to take the Divine Word alone for "our rule of faith and practice, the Holy Spirit for our teacher and guide, and Christ alone, as exhibited in the Word, for our salvation," and of the motto of Thomas Campbell, "where the Scriptures speak we speak; and where the Scriptures are silent, we are silent."

      These two movements, so similar in aim, were destined to become one in the not distant future. In launching out into unknown seas the mariner is liable to encounter many dangers. The movement started by Mr. Stone was no exception to the rule. The "Shakers" invaded his territory and drew off two of the five who originated the movement; later two others returned to the Presbyterian fold, and he was left alone. Most men would have faltered or failed, but he only strengthened his armor and continued the fight until the victory was won. Then came the question of the Atonement. In endeavoring to steer between Calvinism and Arminianism, he came near establishing a theory of his own as a test of fellowship. From this he was saved by a correspondence with Alexander Campbell in 1827, who taught him the folly of being wise above that which is written, and that things revealed are to be accepted not because proven by reason, but simply because God has revealed them."

      Another question that had to be adjusted was the question of Baptism. It kept continually coming up and would not down. Even before the great camp-meeting he had become convinced, through an argument with Robert Marshall, that immersion was Scriptural; but as he attached but little importance to it, he permitted other things to crowd it out of his thoughts, but others would not suffer him to ignore it. His co-laborer, David Purviance, had submitted to it, and taught that infant baptism was unscriptural. The practice of immersion became quite general, Mr. Stone himself being immersed, and upon one occasion exhorting those who had come to the mourners' bench to "repent and be baptized for the remission of sins," but the effect was the opposite of what he anticipated--"it served to cool their ardor. They were expecting fire, and I brought them water." Like Mr. Campbell, he taught it as Bible doctrine, but did not appreciate its importance. It remained for Walter Scott to practice what Mr. Campbell and others had taught, and to give the present [403] order of conversion, as late as 1827, when he performed the first baptism for remission of sins. Mr. Campbell had taught it, but had not begun to practice it. Stone afterwards accepted Mr. Campbell's views of it.

      In 1809 he lost his wife and only son, leaving him with four little daughters. Placing his children in the care of the brethren, he devoted all his time to evangelizing with great success, visiting Ohio, Kentucky and Tennessee and several Western States.

      In 1811 he was married again to his wife's cousin, Miss Celia W. Bowen.

      For a time he was principal of the Rittenhouse Academy at Georgetown, but resigned upon the earnest solicitation of his friends, to devote all his time to the ministry.

      In 1826 he began the publication of the Christian Messenger, a monthly periodical, at Georgetown. He continued to publish it for eight years, when he removed to Illinois. Mr. Stone's energetic labors soon began to produce fruit in other States, especially in the West. Here they encountered two similar ones, and the three combining, formed what was known as the "Christian Connection." Their object is stated to have been, not to establish for individuals any peculiar or distinctive doctrines, but to assert for individuals and churches Christian liberty; to escape the thraldom of human creeds; to make the Bible the only guide; to secure the right of private judgment and follow the simplicity of the primitive Christians."

      The movement, while in many respects, similar to that in which the Campbells were engaged, yet had some fundamental differences. They seemed to seek to solve the problem of Christian union by permitting all men who believed in Christ as their Savior to unite in one fellowship; they granted membership to the unimmersed and free communion to all. They were zealous, liberal and pious, and made many converts from all classes. The Campbells' movement laid greater stress on teaching, they on preaching. The one demanded conformity to the primitive faith and practice, the other a conscientious desire to serve God as they were led by the Spirit.

      With the greater familiarity as to each others' views afforded by an exchange of papers, the Christian Baptist and the Christian Messenger, it was soon discovered that there was but little fundamental difference between the two bodies, and as both were pleading for Christian union, why not unite with each other?

      During Mr. Campbell's visits to Kentucky he became personally acquainted with Mr. Stone. They discussed the points of difference, and found that baptism for the remission of sins was one of the main things that divided them. Notwithstanding this, advances began to be made towards a consolidation of the two bodies. In 1831 the two churches at Lexington, Georgetown and Paris united, and others following their example, soon made them practically one body. Under the preaching of the evangelists sent out they soon became one in every respect. The united body agreed to accept the name Christian as the designation by which they were to be known. At this time Mr. Stone's followers numbered nearly 10,000.

      In 1834 he removed to Illinois, locating at Jacksonville. Here the same spirit that had animated him cropped out again. He found there two churches, a "Christian" and "Reformer's" church. A union was soon effected between the two.

      In 1843 he paid a farewell visit to the scenes of his earlier labors in Indiana, Ohio and Kentucky. August, 1843, he paid his last visit to Cane Ridge. Those who were present never forgot the scene. From Kentucky he returned to Missouri, where at the home of his son-in-law, Capt. Samuel A. Bowen, November 9, 1844, he entered into rest. He exhorted his friends to the last to be Christians. He died triumphant in the faith he had so nobly preached.

      In the merging of his movement into that of others, he was, to some extent, lost sight of in after years, but he was content to decrease if that should increase. His one great desire was to teach the people liberty and love as taught in the Word of God, and to persuade them to take the Word as their guide through life and to heavenly rest. He lived to see his principles triumphant, and the church he did so much to establish a mighty power for good in the world.

      May we not say with the poet:

[COC 401-404]