The Reign of Law; a tale of the Kentucky hemp fields

A little cloud came that instant between David and the students to whom he expressed these views. Some rejoined hotly at once; some maintained the cold silence which intends to speak in its own time. The next thing the lad knew was that a professor requested him to remain after class one day; and speaking with grave kindness, advised him to go regularly to his own church thereafter. The lad entered ardently into the reasons why he had gone to the others. The professor heard him through and without comment repeated his grave, kind advice.

Thereafter the lad was regularly in his own seat there—but with a certain mysterious, beautiful feeling gone. He could not have said what this feeling was, did not himself know. Only, a slight film seemed to pass before his eyes when he looked at his professor, so that he saw him less clearly and as more remote.

One morning there was a sermon on the Catholics. David went dutifully to his professor. He said he had never been to a Catholic Church and would like to go. His professor assented cordially, evincing his pleasure in the lad's frankness. But the next Sunday morning he was in the Catholic Church again, thus for the first time missing the communion in his own. Of all the congregations of Christian believers that the lad had now visited, the Catholic impressed him as being the most solemn, reverent, and best mannered. In his own church the place did not seem to become the house of God till services began; and one morning in particular, two old farmers in the pew behind him talked in smothered tones of stock and crops, till it fairly made him homesick. The sermon of the priest, too, filled him with amazement. It weighed the claims of various Protestant sects to be reckoned as parts of the one true historic church of God. In passing, he barely referred to the most modern of these self-constituted Protestant bodies—David's own church—and dismissed it with one blast of scorn, which seemed to strike the lad's face like a hot wind: it left it burning. But to the Episcopal Church the priest dispensed the most vitriolic criticism. And that night, carried away by the old impulse, which had grown now almost into a habit, David went to the Episcopal Church: went to number the slain. The Bishop of the diocese, as it happened, was preaching that night—preaching on the union of Christian believers. He showed how ready the Episcopal Church was for such a union if the rest would only consent: but no other church, he averred, must expect the Episcopal Church ever to surrender one article of its creed, namely: that it alone was descended not by historical continuity simply, but by Divine succession from the Apostles themselves. The lad walked slowly back to the dormitory that night with knit brows and a heavy heart.

A great change was coming over him. His old religious peace had been unexpectedly disturbed. He found himself in the thick of the wars of dogmatic theology. At that time and in that part of the United States these were impassioned and rancorous to a degree which even now, less than half a century later, can scarce be understood; so rapidly has developed meantime that modern spirit which is for us the tolerant transition to a yet broader future. Had Kentucky been peopled by her same people several generations earlier, the land would have run red with the blood of religious persecutions, as never were England and Scotland at their worst. So that this lad, brought in from his solemn, cloistered fields and introduced to wrangling, sarcastic, envious creeds, had already begun to feel doubtful and distressed, not knowing what to believe nor whom to follow. He had commenced by being so plastic a medium for faith, that he had tried to believe them all. Now he was in the intermediate state of trying to ascertain which. From that state there are two and two only final ones to emerge: "I shall among them believe this one only;" or, "I shall among them believe—none." The constant discussion of some dogma and disproof of some dogma inevitably begets in a certain order of mind the temper to discuss and distrust ALL dogma.

Not over their theologies alone were the churches wrangling before the lad's distracted thoughts. If the theologies were rending religion, politics was rending the theologies. The war just ended had not brought, as the summer sermon of the Bible College professor had stated, breadth of mind for narrowness, calm for passion. Not while men are fighting their wars of conscience do they hate most, but after they have fought; and Southern and Union now hated to the bottom and nowhere else as at their prayers. David found a Presbyterian Church on one street called "Southern" and one a few blocks away called "Northern": how those brethren dwelt together. The Methodists were similarly divided. Of Baptists, the lad ascertained there had been so many kinds and parts of kinds since the settlement of Kentucky, that apparently any large-sized family anywhere could reasonably have constituted itself a church, if the parents and children had only been fortunate enough to agree.

Where politics did not cleave, other issues did. The Episcopal Church was cleft into a reform movement (and one unreformable). In his own denomination internal discord raged over such questions as diabolic pleasures and Apostolic music. He saw young people haled before the pulpit as before a tribunal of exact statutes and expelled for moving their feet in certain ways. If in dancing they whirled like a top instead of being shot straight back and forth like a bobbin in a weaver's shuttle, their moral conduct was aggravated. A church organ was ridiculed as a sort of musical Behemoth—as a dark chamber of howling, roaring Belial.

These controversies overflowed from the congregation to the Bible College. The lad in his room at the dormitory one Sunday afternoon heard a debate on whether a tuning fork is a violation of the word of God. The debaters turned to him excited and angry:—

"What do you think?" they asked.

"I don't think it is worth talking about," he replied quietly.

They soon became reconciled to each other; they never forgave him.

Meantime as for his Biblical studies, they enlarged enormously his knowledge of the Bible; but they added enormously to the questions that may be asked about the Bible—questions he had never thought of before. And in adding to the questions that may be asked, they multiplied those that cannot be answered. The lad began to ask these questions, began to get no answers. The ground of his interest in the great Book shifted. Out on the farm alone with it for two years, reading it never with a critical but always with a worshipping mind, it had been to him simply the summons to a great and good life, earthly and immortal. As he sat in the lecture rooms, studying it book by book, paragraph by paragraph, writing chalk notes about it on the blackboard, hearing the students recite it as they recited arithmetic or rhetoric, a little homesickness overcame him for the hours when he had read it at the end of a furrow in the fields, or by his candle the last thing at night before he kneeled to say his prayers, or of Sunday afternoons off by himself in the sacred leafy woods. The mysterious untouched Christ-feeling was in him so strong, that he shrank from these critical analyses as he would from dissecting the body of the crucified Redeemer.

A significant occurrence took place one afternoon some seven months after he had entered the University.

On that day, recitations over, the lad left the college alone and with a most thoughtful air crossed the campus and took his course into the city. Reaching a great central street, he turned to the left and proceeded until he stood opposite a large brick church. Passing along the outside of this, he descended a few steps, traversed an alley, knocked timidly at a door, and by a voice within was bidden to enter. He did so, and stood in his pastor's study. He had told his pastor that he would like to have a little talk with him, and the pastor was there to have the little talk.

During those seven months the lad had been attracting notice more and more. The Bible students had cast up his reckoning unfavorably: he was not of their kind—they moved through their studies as one flock of sheep through a valley, drinking the same water, nipping the same grass, and finding it what they wanted. His professors had singled him out as a case needing peculiar guidance. Not in his decorum as a student: he was the very soul of discipline. Not in slackness of study: his mind consumed knowledge as a flame tinder. Not in any irregularities of private life: his morals were as snow for whiteness. Yet none other caused such concern.

All this the pastor knew; he had himself long had his eye on this lad. During his sermons, among the rows of heads and brows and eyes upturned to him, oftenest he felt himself looking at that big shock-head, at those grave brows, into those eager, troubled eyes. His persistent demonstrations that he and his brethren alone were right and all other churches Scripturally wrong—they always seemed to take the light out of that countenance. There was silence in the study now as the lad modestly seated himself in a chair which the pastor had pointed out.

After fidgeting a few moments, he addressed the logician with a stupefying premise:—

"My great-grandfather," he said, "once built a church simply to God, not to any man's opinions of Him."

He broke off abruptly.

"So did Voltaire," remarked the pastor dryly, coming to the rescue. "Voltaire built a church to God: 'Erexit deo Voltaire' Your great-grandfather and Voltaire must have been kin to each other."

The lad had never heard of Voltaire. The information was rather prepossessing.

"I think I should admire Voltaire," he observed reflectively.

"So did the Devil," remarked the pastor. Then he added pleasantly, for he had a Scotch relish for a theological jest:—

"You may meet Voltaire some day."

"I should like to. Is he coming here?" asked the lad.

"Not immediately. He is in hell—or will be after the Resurrection of the Dead."

The silence in the study grew intense.

"I understand you now," said the lad, speaking composedly all at once. "You think that perhaps I will go to the Devil also."

"Oh, no!" exclaimed the pastor, hiding his smile and stroking his beard with syllogistic self-respect. "My dear young brother, did you want to see me on any—BUSINESS?"

"I did. I was trying to tell you. My great-grandfather—"

"Couldn't you begin with more modern times?"

"The story begins back there," insisted the lad, firmly. "The part of it, at least, that affects me. My great-grandfather founded a church free to all Christian believers. It stands in our neighborhood. I have always gone there. I joined the church there. All the different denominations in our part of the country have held services there. Sometimes they have all had services together. I grew up to think they were all equally good Christians in their different ways."

"Did you?" inquired the pastor. "You and your grandfather and Voltaire must ALL be kin to each other."

His visage was not pleasant.

"My trouble since coming to College," said the lad, pressing across the interruption, "has been to know which IS the right church—"

"Are you a member of THIS church?" inquired the pastor sharply, calling a halt to this folly.

"I am."

"Then don't you know that it is the only right one?"

"I do not. All the others declare it a wrong one. They stand ready to prove this by the Scriptures and do prove it to their satisfaction. They declare that if I become a preacher of what my church believes, I shall become a false teacher of men and be responsible to God for the souls I may lead astray. They honestly believe this."

"Don't you know that when Satan has entered into a man, he can make him honestly believe anything?"

"And you think it is Satan that keeps the other churches from seeing this is the only right one?"

"I do! And beware, young man, that Satan does not get into YOU!"

"He must be in me already." There was silence again, then the lad continued.

"All this is becoming a great trouble to me. It interferes with my studies—takes my interest out of my future. I come to you then. You are my pastor. Where is the truth—the reason—the proof—the authority? Where is the guiding LAW in all this? I must find THE LAW and that quickly."

There was no gainsaying his trouble: it expressed itself in his eyes, voice, entire demeanor. The pastor was not seeing any of these things. Here was a plain, ignorant country lad who had rejected his logic and who apparently had not tact enough at this moment to appreciate his own effrontery. In the whole sensitiveness of man there is no spot so touchy as the theological.

"Have you a copy of the New Testament?"

It was the tone in which the school-master of old times said, "Bring me that switch."

"I have,"

"You can read it?"

"I can."

"You find in it the inspired account of the faith of the original church—the earliest history of Apostolic Christianity?"

"I do."

"Then, can you not compare the teachings of the Apostles, THEIR faith and THEIR practice, with the teachings of this church? ITS faith and ITS practice?"

"I have tried to do that."

"Then there is the truth. And the reason. And the proof. And the authority. And the LAW. We have no creed but the creed of the Apostolic churches; no practice but their practice; no teaching but their teaching in letter and in spirit."

"That is what was told me before I came to college. It was told me that young men were to be prepared to preach the simple Gospel of Christ to all the world. There was to be no sectarian theology."

"Well? Has any one taught you sectarian theology?"

"Not consciously, not intentionally. Inevitably—perhaps. That is my trouble now—ONE of my troubles."

"Well?"

"May I ask you some questions?"

"You may ask me some questions if they are not silly questions. You don't seem to have any creed, but you DO seem to have a catechism! Well, on with the catechism! I hope it will be better than those I have read."

So bidden, the lad began;—

"Is it Apostolic Christianity to declare that infants should not be baptized?"

"It is!" The reply came like a flash of lightning.

"And those who teach to the contrary violate the word of God?"

"They do!"

"Is it Apostolic Christianity to affirm that only immersion is Christian baptism?"

"It is!"

"And those who use any other form violate the word of God?"

"They do!"

"Is it Apostolic Christianity to celebrate the Lord's Supper once every seven days?"

"It is!"

"And all who observe a different custom violate the word of God?"

"They do!"

"Is it Apostolic Christianity to have no such officer in the church as an Episcopal bishop?"

"It is!"

"The office of Bishop, then, is a violation of Apostolic Christianity?"

"It is!"

"Is it Apostolic Christianity to make every congregation, no matter how small or influenced by passion, an absolute court of trial and punishment of his members?"

"It is!"

"To give every such body control over the religious standing of its members, so it may turn them out into the world, banish them from the church of Christ forever, if it sees fit?"

"It is!"

"And those who frame any other system of church government violate the—"

"They do!"

"Is it Apostolic Christianity to teach that faith precedes repentance?"

"It is!"

"Those who teach that sorrow for sin is itself the great reason why we believe in Christ—do they violate—?"

"They do!"

"Is it Apostolic Christianity to turn people out of the church for dancing?"

"It is!"

"The use of an organ in worship—is that a violation of Apostolic—?"

"It is!"

"Is it Apostolic Christianity to require that the believer in it shall likewise believe everything in the old Bible?"

"It is."

"Did Christ and the Apostles themselves teach that everything contained in what we call the old Bible must be believed?"

"They did!"

The pastor was grasping the arms of his chair, his body bent toward the lad, his head thrown back, his face livid with sacred rage. He was a good man, tried and true: God-fearing, God-serving. No fault lay in him unless it may be imputed for unrighteousness that he was a stanch, trenchant sectary in his place and generation. As he sat there in the basement study of his church, his pulpit of authority and his baptismal pool of regeneration directly over his head, all round him in the city the solid hundreds of his followers, he forgot himself as a man and a minister and remembered only that as a servant of the Most High he was being interrogated and dishonored. His soul shook and thundered within him to repel these attacks upon his Lord and Master. As those unexpected random questions had poured in upon him thick and fast, all emerging, as it seemed to him, like disembodied evil spirits from the black pit of Satan and the damned, it was joy to him to deal to each that same straight, God-directed spear-thrust of a reply—killing them as they rose. His soul exulted in that blessed carnage.

But the questions ceased. They had hurried out as though there were a myriad pressing behind—a few issuing bees of an aroused swarm. But they ceased. The pastor leaned back in his chair and drew a quivering breath through his white lips.

"Ask some more!"

On his side, the lad had lost divine passion as the pastor had gained it. His interest waned while the pastor's waxed. His last questions were put so falteringly, almost so inaudibly, that the pastor might well believe his questioner beaten, brought back to modesty and silence. To a deeper-seeing eye, however, the truth would have been plain that the lad was not seeing his pastor at all, but seeing THROUGH him into his own future: into his life, his great chosen life-work. His young feet had come in their travels nigh to the limits of his Promised Land: he was looking over into it.

"Ask some more! The last of them! Out with them ALL! Make an end of this now and here!"

The lad reached for his hat, which he had laid on the floor, and stood up. He was as pale as the dead.

"I shall never be able to preach Apostolic Christianity," he said, and turned to the door.

But reaching it, he wheeled and came back.

"I am in trouble!" he cried, sitting down again. "I don't know what to believe. I don't know what I do believe. My God!" he cried again, burying his face in his hands. "I believe I am beginning to doubt the Bible. Great God, what am I coming to! what is my life coming to! ME doubt the Bible!". . .

The interview of that day was one of the signs of two storms which were approaching: one appointed to reach the University, one to reach the lad.

The storm now gathering in many quarters and destined in a few years to burst upon the University was like its other storms that had gone before: only, this last one left it a ruin which will stay a ruin.

That oldest, best passion of the Kentucky people for the establishment in their own land of a broad institution of learning for their own sons, though revived in David's time on a greater scale than ever before, was not to be realized. The new University, bearing the name of the commonwealth and opening at the close of the Civil War as a sign of the new peace of the new nation, having begun so fairly and risen in a few years to fourth or fifth place in patronage among all those in the land, was already entering upon its decline. The reasons of this were the same that had successively ruined each of its predecessors: the same old sectarian quarrels, enmities, revenges; the same old political oppositions and hatreds; the same personal ambitions, jealousies, strifes.

Away back in 1780, while every man, woman, and child in the western wilderness ness was in dire struggle for life itself, those far-seeing people had induced the General Assembly of Virginia to confiscate and sell in Kentucky the lands of British Tories, to found a public seminary for Kentucky boys—not a sectarian school. These same broad-minded pioneers had later persuaded her to give twenty thousand acres of her land to the same cause and to exempt officers and students of the institution from military service. Still later, intent upon this great work, they had induced Virginia to take from her own beloved William and Mary one-sixth of all surveyors' fees in the district and contribute them. The early Kentuckians, for their part, planned and sold out a lottery—to help along the incorruptible work. For such an institution Washington and Adams and Aaron Burr and Thomas Marshall and many another opened their purses. For it thousands and thousands of dollars were raised among friends scattered throughout the Atlantic states, these responding to a petition addressed to all religious sects, to all political parties. A library and philosophical apparatus were wagoned over the Alleghanies. A committee was sent to England to choose further equipments. When Kentucky came to have a legislature of its own, it decreed that each of the counties in the state should receive six thousand acres of land wherewith to start a seminary; and that all these county seminaries were to train students for this long-dreamed-of central institution. That they might not be sent away—to the North or to Europe. When, at the end of the Civil War, a fresh attempt (and the last) was made to found in reality and in perpetuity a home institution to be as good as the best in the republic, the people rallied as though they had never known defeat. The idea resounded like a great trumpet throughout the land. Individual, legislative, congressional aid—all were poured out lavishly for that one devoted cause.

Sad chapter in the history of the Kentuckians! Perhaps the saddest among the many sad ones.

For such an institution must in time have taught what all its court-houses and all its pulpits—laws human and divine—have not been able to teach: it must have taught the noble commonwealth to cease murdering. Standing there in the heart of the people's land, it must have grown to stand in the heart of their affections: and so standing, to stand for peace. For true learning always stands for peace. Letters always stand for peace. And it is the scholar of the world who has ever come into it as Christ came: to teach that human life is worth saving and must be saved.

VII

The storm approaching David was vaster and came faster.

Several days had passed since his anxious and abruptly terminated interview with his pastor. During the interval he had addressed no further inquiries to any man touching his religious doubts. A serious sign: for when we cease to carry such burdens to those who wait near by as our recognized counsellors and appointed guides, the inference is that succor for our peculiar need has there been sought in vain. This succor, if existent at all, will be found elsewhere in one of two places: either farther away from home in greater minds whose teaching has not yet reached us; or still nearer home in what remains as the last court of inquiry and decision: in the mind itself. With greater intellects more remote the lad had not yet been put in touch; he had therefore grown reflective, and for nearly a week had been spending the best powers of his unaided thought in self-examination.

He was sitting one morning at his student's table with his Bible and note-book opened before him, wrestling with his problems still. The dormitory was very quiet. A few students remained indoors at work, but most were absent: some gone into the country to preach trial sermons to trying congregations; some down in the town; some at the college, practising hymns, or rehearsing for society exhibitions; some scattered over the campus, preparing Monday lessons on a spring morning when animal sap stirs intelligently at its sources and sends up its mingled currents of new energy and new lassitude.

David had thrown his window wide open, to let in the fine air; his eyes strayed outward. A few yards away stood a stunted transplanted locust—one of those uncomplaining asses of the vegetable kingdom whose mission in life is to carry whatever man imposes. Year after year this particular tree had remained patiently backed up behind the dormitory, for the bearing of garments to be dusted or dried. More than once during the winter, the lad had gazed out of his snow-crusted panes at this dwarfed donkey of the woods, its feet buried deep in ashes, its body covered with kitchen wash-rags and Bible students' frozen underwear. He had reasoned that such soil and such servitude had killed it.