This language then used, before I should get religion. anticipation was completely realized by me. For one year I was tossed on the waves of uncertainty-laboring, praying, and striving to obtain saving faith-sometimes desponding and almost despairing of ever getting it.”” Peace came to him through William Hodge's sermon, "God is love." Stone later studied theology under Hodge." For nearly two years he was employed as professor of languages in a Methodist Academy near Washington, Georgia. This position he resigned in 1796, and soon thereafter he was licensed by the Orange Presbytery of North Carolina, and went to Tennessee. Later he settled as preacher of the congregations of Caneridge and Concord, in Bourbon County, Kentucky. In the fall of 1798, he received a call from these united congregations, and a day was appointed for his ordination. Stone, however, was in difficulty because he did not accept the doctrine of the Trinity as taught in the Confession. The following question was asked him in Presbytery, "Do you receive and adopt the Confession of Faith, as containing the system of doctrine taught in the Bible?" to which he replied, "I do, as far as I see it consistent with the word of God."" Since no objection was raised to this answer, he was ordained. Throughout the whole of this early period, Stone was bothered by Calvinistic speculations. He "The Biography of Eld. Barton Warren Stone, Written by Him self, 9. Ibid., 10-12. once voiced his feelings by remarking to a friend, "So great is my love for sinners, that had I power I would save them all.' He finally reached the conclusion, however, that God did love the whole world, but that he did not save some because of their unbelief." Concerning Calvinism as a system, Stone wrote: "Let me here speak when I shall be lying under the clods of the grave. Calvinism is among the heaviest clogs on Christianity in the world. It is a dark mountain between heaven and earth, and is amongst the most discouraging hindrances to sinners from seeking the kingdom of God, and engenders bondage and gloominess to the saints. Its influence is felt throughout the Christian world, even where it is least suspected. Its first link is total depravity yet are there thousands of precious saints in this system.”“ Stone was not alone in preaching that God is love, and that He is willing to save now. Other ministers joined him, among them being: Richard McNemar, John Thompson, John Dunlavy, and Robert Marshall. The Synod at Lexington was, of course, hostile to this doctrine, though the attack began in the Washington Presbytery of Ohio and McNemar was the one singled out for the test case. The following teachings, attributed to him, were considered inconsistent with the Word of God and the constitution of the Presbyterian church: Biography of Eld. Barton Warren Stone, 31. 3 Ibid., 34, 35. 34 Ibid., 33, 84. "Ibid., 45. "1. He.reprobated the idea of sinners attempting to pray, or being exhorted thereto, before they were believers in Christ. "2. He has condemned those who urge that convictions are necessary, or that prayer is proper to the sinner. "3. He has expressly declared, at several times, that Christ has purchased salvation for all the human race, without distinction. "4. He has expressly declared that a sinner has power to believe in Christ at any time. "5. That a sinner has as much power to act faith, as to act unbelief; and reprobated every idea in contradiction thereto, held by persons of a contrary opinion. "6. He has expressly said, that faith consisted in the creature's persuading himself assuredly, that Christ died for him in particular; that doubting and examining into evidences of faith were inconsistent with and contrary to the nature of faith. . . .'' 26 . a When the Washington Presbytery met at Cincinnati, October 6, 1802, nothing existed ground of prosecution, but an elder of Mr. Kemper's congregation, and a member of the Presbytery, arose, entered a verbal complaint against Mr. McNemar, as a propagator of false doctrines, and desired the Presbytery to look into the matter. The elder declared that he knew this only by hearsay, for he had never heard Mr. McNemar preach. He Biography of Eld. Barton Warren Stone, 151. mentioned, however, a Mr. Tichner, then present, as being able to give information on the subject. The accused man opposed the measure, insisting that it was out of order, and that the only way in which charges could regularly come before the Presbytery was in writing. That body, nevertheless, proceeded with the examination." The case then went to the Synod of Kentucky at Lexington. Thompson, Dunlavy, Marshal, and Stone, recognizing that McNemar's cause was their own, united with him, and the five drew up a protest against the Synod's expected action, and a declaration of independence and of withdrawal from its jurisdiction, but not communion. A committee failed to reclaim them; consequently they were suspended." Soon thereafter, the revolting clergy formed the Springfield Presbytery. With regard to this organization, Stone wrote: "Under the name of Springfield Presbytery we went for ward preaching and constituting churches; but we had not worn our name more than one year, before we saw it savored of a party spirit. With the man-made creeds we threw it overboard, and took the name Christian the name given to the disciples by divine appointment first at Antioch. We published a pamphlet on this name written by Elder Rice Haggard, who had lately united with us. Having divested ourselves of all party creeds, and party names, and trusting alone in God, and the word of his grace, we became a byword and laughing stock to the sects around, all prophesying our speedy annihilation. Yet from this period I date the 39 "Biography of Eld. Barton Warren Stone, 155. 88 Ibid., 46, 47, also 168, 169. 29 See page 63. commencement of that reformation, which has progressed to this day. Through much tribulation and opposition we advanced, and churches and preachers were multiplied. 7740 Under the title of "The Last Will and Testament of the Springfield Presbytery," dated June 28, 1804, the original five-Robert Marshall, John Dunlavy, Richard McNemar, Barton W. Stone, and John Thompson-with a new recruit, David Purviance, issued a curious document, which began: "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. This "will" attacked the name of distinction with its Reverend title, the power of making laws for churches, and emphasized Bible study in the preparation for the ministry. It declared for the native right of internal self-government and the right of each church to pass on the qualifications of its candidates; it insisted that each congregation should choose its own ministers and support them by free will offerings, without a written call or subscription. It declared the Bible the "only sure guide to heaven," asked for a spirit of mutual forbearance, recommended that the people pray more and dispute less, referred weak brethren to the Rock of Ages rather than to the Springfield Presbytery, encouraged the writer of two letters lately published at Lexington in his zeal to destroy partyism, ad 40 Biography of Eld. Barton Warren Stone, 50. 41 Ibid., 51. |