Charlemont; Or, The Pride of the Village. a Tale of Kentucky

by William Gilmore Simms

Though a simple, unsophisticated, unsuspecting creature, John Cross was a man of very excellent natural endowments. He chose for his text a passage of the Scriptures which admitted of a direct practical application to the concerns of the people, their daily wants, their pressing interests, moral, human, and social. He was thus enabled to preach a discourse which sent home many of his congregation much wiser than they came, if only in reference to their homely duties of farmstead and family. John Cross was none of those sorry and self-constituted representatives of our eternal interests, who deluge us with a vain, worthless declamation, proving that virtue is a very good thing, religion a very commendable virtue, and a liberal contribution to the church-box at the close of the sermon one of the most decided proofs that we have this virtue in perfection. Nay, it is somewhat doubtful, indeed, if he ever once alluded to the state of his own scrip and the treasury of the church. His faith, sincere, spontaneous, ardent, left him in very little doubt that the Lord will provide, for is he not called “Jehovah-Jireh?”—and his faith was strengthened and confirmed by the experience of his whole life. But then John Cross had few wants—few, almost none! In this respect he resembled the first apostles. The necessities of life once cared for, never was mortal man more thoroughly independent of the world. He was not one of those fine preachers who, dealing out counsels of self-denial, in grave saws and solemn maxims, with wondrous grim visage and a most slow, lugubrious shaking of the head—are yet always religiously careful to secure the warmest seat by the fireside, and the best buttered bun on table. He taught no doctrine which he did not practise; and as for consideration—that test at once of the religionist and the gentleman—he was as humbly solicitous of the claims and feelings of others, as the lovely and lowly child to whom reverence has been well taught as the true beginning, equally of politeness and religion.

Before going into church he urged his protege, Stevens, to consent to share in the ceremonies of the service as a layman; but there was still some saving virtue in the young man, which made him resolute in refusing to do so. Perhaps, his refusal was dictated by a policy like that which had governed him so far already; which made him reluctant to commit himself to a degree which might increase very much the hazards of detection. He feared, indeed, the restraints which the unequivocal adoption of the profession would impose upon him, fettering somewhat the freedom of his intercourse with the young of both sexes, and, consequently, opposing an almost insurmountable barrier to the prevailing object which had brought him to the village. Whatever may have been the feelings or motives which governed him, they, at least, saved him from an act which would have grievously aggravated his already large offence against truth and propriety. He declined, in language of the old hypocrisy. He did not feel justified in taking up the cross—he felt that he was not yet worthy; and, among the members of a church, which takes largely into account the momentary impulses and impressions of the professor, the plea was considered a sufficiently legitimate one.

But though Stevens forbore to commit himself openly in the cause which he professed a desire to espouse, he was yet sufficiently heedful to maintain all those externals of devotion which a serious believer would be apt to exhibit. He could be a good actor of a part, and in this lay his best talent. He had that saving wisdom of the worldling, which is too often estimated beyond its worth, called cunning; and the frequent successes of which produces that worst of all the diseases that ever impaired the value of true greatness—conceit. Alfred Stevens fancied that he could do everything, and this fancy produced in him the appearance of a courage which his moral nature never possessed. He had the audacity which results from presumption, not the wholesome strength which comes from the conscious possession of a right purpose. But a truce to our metaphysics.

Never did saint wear the aspect of such supernatural devotion. He knelt with the first, groaned audibly at intervals, and when his face became visible, his eyes were strained in upward glances, so that the spectator could behold little more in their orbs than a sea of white.

“Oh! what a blessed young man!” said Mrs. Quackenbosh.

“How I wish it was he that was to preach for us to-day,” responded that gem from the antique, Miss Polly Entwistle, who had joined every church in Kentucky in turn, without having been made a spouse in either.

“How handsome he is!” simpered Miss Julia Evergreen—a damsel of seventeen, upon whom the bilious eyes of Miss Entwistle were cast with such an expression as the devil is said to put on when suddenly soused in holy water.

“Handsome is that handsome does!” was the commentary of a venerable cormorant to whom Brother Cross had always appeared the special and accepted agent of heaven.

“I wish Brother Cross would get him to pray only. I wonder if he believes in the new-light doctrine?” purred one of the ancient tabbies of the conventicle.

“The new light is but the old darkness, Sister Widgeon,” responded an old farmer of sixty four, who had divided his time so equally between the plough and the prayer-book, that his body had grown as crooked as the one, while his mind was bewildered with as many doctrines as ever worried all sense out of the other.