Crestlands: A Centennial Story of Cane Ridge

by Mary Addams Bayne

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 and truth to cut down sophistry and combat unbelief. Therefore, to those dominated by sectarianism, as well as to the indifferent and the scoffer, his work was unacceptable; but between the high-water mark of orthodoxy and the low-water mark of willful unbelief, there were many who heard him gladly.

His June appointment at Cane Ridge was an occasion never to be forgotten by those present. Indeed, his sermon that day was well calculated to make the more orthodox members of the congregation writhe in their seats.

He chose as his text the familiar sixteenth verse of the third chapter of John, announcing at the same time that his topics would be God's love as manifested in the gift of his Son; the gospel, the power of God unto salvation; faith, the first requisite, which all who willed might have.

Stone began by portraying, forcibly and tenderly, the love of God, emphasizing the fact that "he willed not that one of his creatures should perish." His love included the whole world, and Christ, instead of being surety for an elect few only, had satisfied the demands of the Father's love by dying for all mankind. Thus "by the righteousness of one the free gift came upon all men unto justification," and Christ, by office, became the Saviour, not of a few only, but of all who would accept 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 no other means of drawing men to him than that of holding up his Son in the gospel; and that, therefore, all who believed on Christ and received the Word were elected to salvation.

Stone next pointed out what he considered to be a marked contrast between the teachings of the Scriptures and that of the Confession of Faith of his church upon this point. He then spoke of regeneration, or the "new birth," and said that the declaration, "born not of corruptible seed, but of incorruptible by the word of God," showed clearly that the Word must first be believed in order to produce this effect; consequently, faith preceded regeneration. Furthermore, this faith was wrought in the heart by no outside or miraculous influence, but was freely given to all who would believe. He explained the passage, "Faith is the gift of God," by saying that the object of faith, "the man, Christ Jesus," is the gift of God.

A strange sermon, indeed, to be preached at that time, to such a people, by an ordained minister of the Presbyterian Church! As he spoke, several of the staunch supporters of orthodoxy shook their heads, and looked frowningly at the daring young preacher. Many recalled an incident of his ordination in that very house three years before. Stone, who had long entertained doubts upon the doctrines of predestination, regeneration and effectual calling, as set forth in the Confession of Faith of his church, had, on the day before the one set for his ordination, called aside two of the pillars of the Transylvania Presbytery, and with characteristic honesty had made known to them his difficulties. After laboring in vain to remove his doubts, the two men asked him how far he was willing to receive the Confession. "So far as I see it to be consistent with the word of God," was the answer, which they declared to be sufficient. No objection was raised to his answer when given before the presbytery the next day, and, after making satisfactory replies to all other questions propounded, he was ordained.

When Stone had finished his discourse, he called upon Gilcrest to lead in prayer. With an angry shake of his head, and a frown upon his stern features, the old man declined. Old Brother Landrum was then asked to pray. In a voice which shook with emotion, he besought pardon for the error in the sermon just heard and enlightenment for the mind of the preacher that he might have a better understanding of the mysteries of the gospel. When he began further to petition that the Lord would in his own good time and way manifest himself to the unconverted elect in the congregation, he was interrupted by David Purviance: "Not to the elect 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, Stone continued to preach sermons of a like nature. A few who heard him were stunned by his boldness and shocked by his ruthless defiance of the established order of things. Others found his words forcibly convincing. Still another class, though not exactly understanding his reasoning, had so great love for the young preacher and so great confidence in his ability that they were his warm advocates. Of this blindly trustful number, none were stouter in their adherence than Mason Rogers.

To Hiram Gilcrest these sermons seemed the undermining, blowing up and pulverization of the whole structure of sound doctrine. One day, in the course of a discussion with Mason Rogers, Gilcrest angrily maintained not only that the church should take action against their minister, but that his transgressions should be reported at the next meeting of the synod. Rogers, of course, defended Stone. Hot words ensued on both sides, and the friendly relations between the two old neighbors were somewhat strained.