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Books, Stories

The Herrin Massacre

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Since being a small child, I have had a love of history. Though several years have elapsed since that time, the desire to learn about the past and better understand it has not diminished. I was raised in “Bloody Williamson,” in Southern Illinois, though by the time I came around, that nickname had faded from the memory of most.

The local history that I happened to catch while growing up mostly consisted of the mobster who had somehow–years after his death–become a “cool” anti-hero, Charlie Birger. And even at that, the details were limited to the fact that he was a gun-toting guy who fought against the KKK, and who was later hanged, uttering the final words, “It’s a beautiful world.”

The coal mines in southern Illinois, during my youth, still employed a large number of people—all of them union men. Perhaps this is why we never heard many details of the infamous “Herrin Massacre” that took place in 1922, even though it was front page news nationwide for several weeks in cities like Boston, New York, Philadelphia, and Chicago.

I have no bias for or against unions. I have several friends who are union men, and I have even been a union man myself at one time. I have nothing against unions, so long as they keep their proper place and they work within the bounds of the law and of fairness. In 1922, the union men in Herrin, Illinois performed a series of acts which cannot be justified or defended by any rational standard of right and wrong.

Recently, I ran across an old brittle copy of a book called “The Herrin Conspiracy,” wherein the details of that horrible event–the Herrin Massacre–were clearly set forth.  The author of that short booklet is unknown, though the information contained is an accurate picture of the events which took place on that day in 1922 when Williamson County earned the name “Bloody Williamson.”

This story makes for an interesting comparison with the Lord’s church.  It shows what can happen when people insist on their “liberties” even in the face of those who have problems with it.  It shows what can happen when leaders ignore their responsibility.  It shows what can happen when people of one community think only of themselves and not at all caring about the welfare of others.

It is a story of conspiracy, of murder, and ultimately a travesty of justice.

This book was written less than six months after the events, and at that point in time, no one had been charged with the murders of around 20 men and the destruction of millions of dollars of equipment.

I have taken the liberty to edit this booklet and have added footnotes to it.  It is an interesting snapshot of the times, and several illustrations can be gleaned from it.

Download it here (FREE) and see what you think.

-Bradley Cobb

Announcements, Books

The Holy Spirit, Revelation, Restoration, Infant Baptism, and …

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There’s a lot to be thankful for–and that’s true all the time!  We’re thankful for you, and the fact that you take the time to read what we’ve posted here.

And now, we’d like to let you know about some things that we’ve been keeping secret!

The Holy Spirit in the Book of Acts

We are over half-way finished writing this book.  It’s been a very rewarding and eye-opening study.  Every passage in the book of Acts that mentions or alludes to the Holy Spirit is examined to see what we can learn about the third person of the Godhead, and how He works.

When keeping all these verses in context, it becomes apparent that several verses have been pulled out of context and used to teach something that they were never intended to teach–even by some of our own good, sound brethren.

Things Which Came to Pass: A Study of Revelation

Over a year ago, well over a thousand hours of work was poured into writing and preaching forty-eight sermons covering the entire book of Revelation.  We are currently in the process of taking those sermon outlines and converting them into a readable book/commentary/study guide so that you can benefit from the study and see what the final book of the Bible meant to the original readers–and what it means to us today.

When preaching these sermons, we also had handouts for the congregation which acted as worksheets to help them see the main points of each section of Revelation.  These handouts (222 pages’ worth) have been collected into a single workbook, and is available here for just $6.99 $5.99 until Christmas!  These workbooks are priced cheap so that any congregations wishing to use them can easily afford to get one for each student.  We know of at least three congregations already who are planning on using this material in the next year.

The David King Collection

You might be asking yourself, “Who is David King?”  But if you were a Christian from England, you’d probably already know the answer to that question.  Many people don’t realize it, but Alexander Campbell worked with David King in a trans-continental way.  In the United States, Campbell was publishing the Millennial Harbinger, while David King was in England publishing the British Millennial Harbinger.

King was a preacher, editor, writer, and debater, yet many Americans haven’t ever been blessed to read his works.  We’re hoping to start the process of remedying that.  We’re just about finished with the final touches of the David King Collection (perhaps the first of multiple volumes, if people want more).  This first collection includes the following:

  • The Primitive Church, the Apostasy, and the Restoration
  • Why Baptize the Little Ones?
  • The History and Mystery of the Christadelphians
  • The Resurrection of Saints and Sinners at the Coming of the Lord

If you’re interested in reading some of these online, we’ve made them available for free at GravelHillchurchofChrist.com.  But for those of you who–like me–would rather hold a real book in your hand, we’re making this available very shortly in paperback!

Scripture Studies, Volumes 1 and 2

Back in 1931 and 1941, Gospel Advocate published two volumes of Scripture Studies, written by S.H. Hall.  These books contained twenty-four lessons each, designed to ground members in the basic truths about the Bible, Jesus, salvation, the church, and fellowship.

These valuable resources have been hard to find for several years, but are now finally back in print–complete with the Cobb Publishing quality you’ve come to know and appreciate.  We’ve made the text easier to read, corrected any mistakes we ran across, and put it all together in one convenient package!

It is a great collection for teaching a Bible class, and your students would benefit from having their own copy of these two classic books in one 362-page collection!  Learn more about it here!

Or, you can read through them at the Gravel Hill website (mentioned above).

So You’re Thinking About Elders

At the request of the elders here, a series of lessons were presented on elders, their responsibilities, their authority, and the qualifications of elders.  It actually ended up covering sixteen weeks, and was very well-received.  We are collecting these sermons and making it into a Bible class book which should be available, Lord willing, by early 2015.

There’s more to come, because this list doesn’t even contain half of the projects currently underway.  But it’s  sampling of some things you can look forward to in the coming months!

Thanks again for reading!

Announcements, Books, Restoration Movement

Alexander Campbell: A Collection (Volume 2)

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We are proud to announce the latest book from Cobb Publishing is now available!

Campbell(02) FRONT Cover

While about half of the previous volume was about Campbell, with the other half being some of his writings, this volume is almost all him.  There is a very brief biography of Campbell to start off the collection, and then the spotlight shines on Campbell’s pen.

In this brand-new collection, you can read his famous “Sermon on the Law,” get his thoughts on instrumental music in the church, find out what he has to say about the Bible and capital punishment, and even see his own translation of the book of Acts.  This book contains over 300 pages of material for your enjoyment and edification.

We have spent well over 100 hours in selecting, proofreading, and formatting this book to give you the best possible reading experience.  We believe it was worth the effort, and after seeing it, we think you’ll agree!

Contents

  • Alexander Campbell: Matchless Defender of the Protestant Faith
    By W.L. Hayden
  • Sermon on the Law
  • Life and Death
  • Instrumental Music in Worship
  • Is Capital Punishment Sanctioned by Divine Authority?
  • Confession Unto Salvation
  • The Bible
  • God has Spoken to Man in the Bible
  • Principles of Interpretation
  • Musings on a Christmas Morning
  • Acts of the Apostles (translation)

This book is now available at Amazon.com in print ($9.49) or in Kindle format ($3.99), and if you use Amazon, feel free to go that route.  The direct link to it is here.

However, for the first week (that is, until next Monday), we will be offering a special price of $7.99 for the paperback, and $1.99 for the eBook!  Click here to order it from us directly.

And may your day be full of God’s blessings!

 

Books, Restoration Movement

Restoration Movement Week – Samuel Rogers

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From Sketches of Our Pioneers: a Brief Restoration Movement History.

CHAPTER XIII.
SAMUEL ROGERS.

This faithful servant of the primitive Gos­pel was born in Charlotte County, Virginia, Nov. 6, 1789. His father served through the Revolution and was present at the surrender of Cornwallis at Yorktown. In 1793, the fam­ily moved to central Kentucky, and settled in the forest two miles from Winchester, where they lived until September 1801, when they went to Missouri, known at that time as New Spain. They were four weeks on this journey and lived on venison, buffalo meat, and fish, which they found plentiful in their line of travel. The mother carried her Bible sewed up in a feather bed for fear of the priests. “All that I knew of the Christian religion, until I was grown to the stature of a man.” says Samuel Rogers, “I learned from those two preachers, my mother and the old family Bible which she took to that country in her feather bed.” He had the opportunity of attending school but three months in his life.

In 1809, his father returned to Kentucky, and in 1812 Samuel married Elizabeth Irvin, and soon after, under the preaching of Stone, became a firm believer in Christ, was convicted of sin and immersed. War being declared between England and the United States he volunteered and served throughout the strug­gle. After the war he entered upon the work of the ministry and preached on both sides of the Ohio River from Portsmouth to Cincinnati. In those days it was the current belief that the Lord called men to the ministry in some ex­traordinary way, that he opened a door of ut­terance and put words in the speaker’s mouth, and by a special interposition of power he would furnish his outfit, and direct and sustain him on his way. It is not strange with this faith the preacher would start on a tour of sev­eral months with only “a cut ninepence” in his pocket.

In 1818, he settled in Clinton county, Oh., where John I. Rogers was born January, 1819. Here he organized the Antioch Church and was ordained by two ministers of the Gospel. “Old Sister Worley” he says, “also laid hands on me, and I have always believed that I re­ceived as much spiritual oil from her hands as from the hands of the others.” Under the rules of the “New Lights” he could not bap­tize until this was done. He baptized forty persons at that time and during his ministry over 7,000. Not long after this he made his first preaching tour into Missouri. The coun­try through which he traveled was wild, and often as he camped out in the forest he was awakened by the howl of wild beasts. He saw elk, deer, wolves and bears. He was over­taken by a prairie fire and escaped by firing the grass around him and keeping to the wind­ward of it. He was three months on this tour as an evangelist.

His labors extended now in all directions. He journeyed as far east as Baltimore, where he preached a few discourses and baptized sev­eral persons, and held meetings also in Harford County, Md. This trip must have been a try­ing one for he speaks of his “many privations” and tells how he was forced to sell his Bible and hymn book to pay ferriage and other expenses. On one of these trips he lived for two days and nights on “a few apples,” but he tells us “the truth triumphed gloriously.” He made a half dozen tours through the State of Missouri, and traveled extensively in Kentucky, Indiana, Illinois, Ohio, Pennsylvania and Virginia preaching the Gospel to the people and receiv­ing less than his actual expenses. “Both among our preachers and people,” he says, “there was prevalent a foolish sense of timidity upon the matter of taking up contributions of money for the ambassador of God. The little that we did receive was collected and given to us in a manner so sly and secret that the giver often appeared more like a felon than God’s cheerful giver. When a brother or sister in telling you ‘Good-bye,’ took hold of your hand in a clumsy sort of a way, with their hand half shut and half opened, you might look out for a quarter or a few cut ninepences. I have had money slipped into my vest and pocket, into my pants’ pocket, and in my sack while I was asleep. All this was done that the ministry might not be blamed, and for the purpose of keeping the tell-tale left hand in blissful ignor­ance of what the right had done.”

Rogers first met A. Campbell in 1825 at Wilmington, O. He heard him preach one sermon two hours in length, and afterward had a free and full conversation with him at the home of Jacob Strickle. As he listened to this great teacher, cloud after cloud rolled away from his mind, “letting in upon my soul light, joy, and hope that no tongue can express.” He looked upon Mr. Campbell as a modern Ezra sent to restore the lost law of God to the people. “The reformation,” he says, “had an easy conquest over all our churches, for the reason that they were right constitution­ally; they had taken originally the Bible alone for their rule of faith and practice. This ex­plains the fact of the early triumph of the reformation in the Blue Grass region of Ken­tucky. Stone, and those laboring with him, had constituted churches throughout central and northern Kentucky upon the Bible and the Bible alone, and all these without excep­tion came early into the reformation. Stone’s reformation was the seed bed of the reforma­tion produced by Campbell.”

In 1827 Rogers rode 200 miles on horse­back to Warren, Oh., to attend the Mahoning Association and to meet with Walter Scott and the Campbells and their co-laborers. He be­gan at once to preach these views with great fidelity and power. “I never made a fine ser­mon in my life,” he declared, “but I have preached a great many very fine sermons, yea as powerful sermons as were ever uttered on earth. But all of these fine sermons were borrowed. I borrowed them from Christ and the apostles. They contained the most sublime facts in the universe to be believed, the grand­est commands to be obeyed, and the most precious promises to be enjoyed.”

November 14, 1833, the day after the great “star-shooting,” he started with his family for Indiana. His near neighbors in his new home were Joseph Franklin and wife, who were im­mersed Methodists. He began at once to preach in a school house and among the con­verts was Benjamin Franklin, who became a famous preacher of the primitive Gospel. Seven preachers came out of this meeting. His son, John I. Rogers, was one of them. For five years he labored in Indiana. In 1838 he moved back to Ohio, and in 1840 made his third missionary tour on horseback to Mis­souri. He was the second preacher to carry beyond the Mississippi the doctrine that the Bible and the Bible alone is a sufficient rule of faith and life, Thomas McBride having pre­ceded him.

An idea of his preaching may be gathered from the sketch of a sermon about this time on election, I Pet. 1:1. He showed the election of believers to be according to an arrangement which God had previously made known; that elections in a state are carried on according to the law and the constitution previously ar­ranged and made known, that is, according to the foreknowledge of the framers of the con­stitution; that every man, elected at all, must be elected according to that previous arrange­ment made known and promulgated; that the law clearly defined, first, the character of the person to be elected to office, and secondly, the mode and manner of holding said election. God has made and promulgated such a law for the election of men to a place in the kingdom of Christ; that kingdom was set up on Pente­cost; Peter was the one chosen to publish the law of election and Jerusalem the place and Pentecost the time, and this one at the proper time and place opened the polls, laid down the rules regulating the election, and 3,000 men were elected according to the previous arrangement of God the Father, etc. He de­clared the same law in force today and the polls open, and asked all to come forward who desired to be chosen.

On his fifth tour to Missouri he had a most successful visit to Gasconade County. He tells how the primitive teaching was introduced here. A daughter of James Parsons heard him, was convinced of the truth, and demand­ed baptism at his hands, but her physician prevented her obedience. Later, finding her days were numbered, she desired her father, an unconverted man, to baptize her. He de­clared himself unworthy to perform the sacred rite. She urged him, saying that the validity of the ordinance did not depend on the ad­ministrator. Her family and friends were greatly moved by her dying entreaties. They sent far and near for a preacher, but could find none. Finally, the girl remembered her old colored “mammy” was a pious woman and she called for her and demanded that she should baptize her. The old colored woman con­sented, a bath tub was provided, and Sarah, the believing girl, was immersed, and rejoiced in the Lord. This opened the doors to the hearts of the people, and the Gospel triumphed in all that region. On this tour he associated with him a young man, Winthrop H. Hopson, who became afterward the gifted and eloquent Dr. Hopson, who did such noble service for Christ.

In 1844 Samuel Rogers settled in Carlisle, Ky., where he remained seven years. He continued to travel and preach constantly and in his eighty-fourth year made his last visit to Missouri. His end was full of peace. “I shall greet,” he said, “first of all, my Father, whose hand has led me all the journey through, and my Savior, whose grace has been sufficient for me in every day of trial. And next I shall look around for her whose love and goodness have imposed on me a debt of gratitude to God I can never repay. When we meet shall we not gather up the children and grandchildren and sit down under the shadow of the throne and rest?”

Books, Restoration Movement

Restoration Movement Week – John T. Johnson

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From Sketches of Our Pioneers: a Brief Restoration Movement History.

CHAPTER X.
JOHN T. JOHNSON

The religious movement of the Campbells was not only thoroughly evangelical, but it was intensely evangelistic. One of the best examples of this spirit among the pioneers is the subject of this sketch. He was born in Scott County, Ky., near Georgetown, October 5, 1788. His parents were Virginians and members of the Baptist Church. Kentucky was then a frontier state and Indians were still committing depredations upon the settlers. He received a fair education, completing his studies in Transylvania University. He studied law and practiced for a time. In 1811 he mar­ried Miss Sophia Lewis, a girl of fifteen. In 1813 he served as aid on the staff of Gen. W.H. Harrison and saw active service. After the war he was for several years a member of the Kentucky legislature and in 1820 was elected to congress.

He became a member of the Baptist Church in 1821. Speaking of this he said: “It was a most glorious thing for me. It preserved me from a thousand temptations and kept me a pure man.” “During the years ’29 and ’30,” he says, “the public mind was much excited in regard to what was vulgarly called ‘Campbellism,’ and I resolved to examine it in the light of the Bible. I was won over; my eyes were opened, and I was made perfectly free by the truth, and the debt of gratitude I owe to that man of God, Alexander Campbell, no language can tell.”

He began preaching and sought the refor­mation and enlightenment of the church of which he was a member. As they would not hear him, he, with two others, formed “a con­gregation of God,” February, 1831. He sur­rendered a lucrative law practice and began his career as an advocate of simple New Testa­ment Christianity. At this time in Kentucky there were eight or ten thousand people vari­ously styled “Marshallites,” “Stoneites,” “Schismatics,” but who claimed to be simply Christians, taking the Word of God as their only rule of faith and practice and repudiating all human creeds. He was soon associated with “that eminent man of God,” Barton W. Stone, and became co-editor of his paper, The Christian Messenger, then published at George­town, in 1832, the same year the followers of Stone and Campbell effected a union.

“I was among the first of the reformation in co-operation with Stone,” he tells us, “to suggest and bring about a union between the Christian churches and that large body of Baptists who had abandoned all human isms in religion.” 1833 was a remarkable year in Kentucky. Asiatic cholera swept the state. It was remarkable also for the success of this new plea for the union of Christians and con­version of the world. Thousands were added to the churches. J.T. Johnson was eminently successful. For the first time he extended his labors beyond the borders of the state, vis­iting Walter Scott at Carthage, Oh., and preaching with great power and acceptance to the people. His advocacy of the principles of reform in the Messenger was at the same time forcible and untiring.

In 1834 he closed his connection with the paper, Stone having removed to Illinois, and in the following year he began the publication of the Gospel Advocate. In labors he was every way abundant. He preached constantly and gathered into the churches large numbers of converts. In a meeting of ten days in Sep­tember of this year 135 persons “were im­mersed for the remission of sins.” “There was nothing of excitement peculiar to revivals so called. Nothing was preached to excite the animal feelings. It was the gospel of truth that did the work.”

The cause of liberal education had also a large place in this good man’s affections. Ba­con College, of which Walter Scott was the first president, was founded in 1836 at George­town, afterwards was moved to Harrodsburg and later became Kentucky University. John­son was a fast friend of this institution. His suggestion also that some work should be undertaken for orphan children no doubt had its influence in bringing into exis­tence, through the efforts of Dr. L.L. Pinker­ton, that noble beneficence known as The Mid­way Orphan School.

In the year 1837 he published The Christian, in the editing of which he was assisted by Walter Scott. In a meeting conducted by him in Madison County, Kentucky, about this time, 185 persons obeyed the gospel in three weeks. Two meetings held at Caneridge and North Middletown resulted in 300 accessions. A man of most sanguine and buoyant nature, enthusiastic and unwearying in his labors for the spread of the gospel, he was a wonderful evangelist. He never for one mo­ment doubted the correctness of the great principles he advocated and of their ultimate triumph. He was thoroughly absorbed in the work of converting the world and building up a united church as his master passion. He led thousands to decision for Christ. Some idea of the intense interest in the work of these men may be formed from the character of their meetings. They would speak for hours to audiences that never wearied. His labors were by no means confined to his own state. In 1843 he made a visit to Missouri in company with John Smith, preaching at St. Louis, Palmyra, Hannibal, and other points. In 1845 he made an exten­sive tour in the Southern States, holding meetings in Little Rock, New Orleans, and elsewhere. In 1845 he visited Virginia and labored in Louisa, Caroline and York counties, and in the City of Richmond, meeting with great success.

He was full of the spirit of missions. “The imperious mandate of our King to his apostles,” he declares, “is ‘Go into all the world and preach the gospel to every creature.’ The law says the laborer is worthy of his wages. Can we get along without consultation and co-operation? If we can, there is no need of congregations. Every divine dispensation of God’s goodness, Patriarchal, Jewish and Chris­tian, has been distinguished by consultation and co-operation.” He suggested an appor­tionment plan for raising money, that church officers take the list of members and let each member furnish the committee the value of his estate, the committee ascertain at an equal vote what each member has to pay and affix it to his name, and the members be furnished each with a quota in writing.” His idea of the relative importance of the different de­mands upon the benevolence of the church is seen in this illustration: “Let the church de­cide upon the amount that can be raised with­out oppression, say $600. Let this sum be divided according to the magnitude of the objects to be accomplished. For example, expend $225 for preaching at home and the support of the poor, $200 for evangelical oper­ations, $100 for colleges, $75 for the education of beneficiaries.” Such a system as this, if practiced, he thinks would “soon bear the gospel over America and Europe.” He advo­cated the sending of A. Campbell to England and David S. Burnet to the old world.

He was an ardent temperance advocate. Not only was he a total abstainer, but he publicly opposed the making, vending, and using of intoxicants as “Anti-patriotic, Anti- philanthropic, and Anti-Christian.” On this great issue the pioneers were sound. A. Campbell wrote in 1842: “For my own part for more than twenty years I have given my voice against the distillation of ardent spirits at all. I have both thought and said that I knew not how a Christian man could possibly engage in it. And how a Christian man can stand behind the counter, and dose out dam­nation to his neighbors at the rate of four pence a dose, is a mystery to me, greater than any of the seven mysteries of popery. I wish all the preachers who drink morning bitters and juleps would join the temperance society. All persons too should take the vow of total abstinence who habitually or even statedly or at regular intervals, sip, be it ever so little of the baleful cup.”

John T. Johnson fell asleep in Christ on December 18, 1856, at Lexington, Mo., where he was in the midst of a successful protracted meeting. His remains were taken to Lexing­ton, Ky. Thus he fell in the ranks. His whole life for a quarter of a century was a series of protracted meetings. In labors he was as constant as Wesley. A man of delicate frame yet of great endurance and intense en­thusiasm, he rested best when most laboriously and successfully engaged in the great work to which he had devoted his life. A man of apostolic zeal and fervor he was an evangelist of evangelists.

Books, Restoration Movement

Restoration Movement Week – Thomas Campbell

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From Sketches of Our Pioneers: a Brief Restoration Movement History.

CHAPTER III.
THOMAS CAMPBELL

Thomas, father of Alexander Campbell, was born in County Down, in the north of Ireland, Feb. 1, 1763. He was very devout from his youth. His father belonged to the Church of England and was determined, as he was accustomed to say, “to serve God according to Act of Parliament,” but the son was led to prefer the Church of the Secession and early inclined to enter its ministry. He entered the University of Glasgow and com­pleted the literary course of three years, and received his theological training in the Divin­ity School at Whitburn. June, 1787, he mar­ried Jane Corneigle.

After his graduation, Thomas Campbell gave himself to teaching and preaching. In 1798 he accepted the care of a church at Rich Hill, in County Armagh, not far from the town of Newry, within sight of Lough Neagh, and in one of the most beautiful regions of Ireland. Here the youthful days of Alexan­der were spent. The home was a model Chris­tian home. Father and mother were Bible-reading, praying, godly people. Regular Scriptural instruction and worship were pur­sued in the household, and Thomas Campbell sought to introduce the same practice into every home. He was a diligent and faithful pastor. In addition to his ordinary visits, he made a regular tour of his parish twice a year in company with one or more of his elders, inquiring into the state of religion in every home, catechizing the children, examining the older members of the family upon the Bible readings, praying with them, and giving such instructions and admonitions as seemed neces­sary.

As a preacher he had fine talents and his evident earnestness and personal piety gave great weight to his teachings. The salary of Seceder ministers averaged about $250 a year, and, while the Campbells lived on a farm, they found themselves unable to keep the family on their small income. When Alexander was seventeen, Thomas Campbell opened a school near Rich Hill, associating his son with him in its management. After several years spent in teaching, the excessive labor in dis­charging the duties of both church and school began to tell seriously upon Thomas Camp­bell’s health. Physicians advised an entire change of life and such relief as a sea voyage might afford. At length it was decided that Alexander should take entire charge of the school and on April 1, 1807, the father started for America, reaching Philadelphia after a sail of thirty-five days. The Anti-Burgher Synod of North America was in session there, re­ceived him very cordially, and commended him to the Presbytery of Chartiers in Wash­ington County, Pa., where he again took up the work of the ministry.

The spirit of sectarianism was very bitter in this region. Different branches of the Pres­byterian faith would have no fellowship with each other. Mr. Campbell deplored these differences and permitted members of other Presbyterian churches to partake of the Lord’s Supper with his people, and was arraigned be­fore the Presbytery for failing to inculcate strict adherence to the church standards. His pleadings in behalf of Christian liberty and fraternity were in vain; they censured him.

He appealed to the Synod and they released him from the censure. Such was the feeling toward him, however, that he finally with­drew from the Synod. He continued to preach in groves and private houses and to plead openly for Christian liberality and union upon the Word of God, and the people thronged to hear him. He found many pious and intelli­gent Christians who, like himself, were dis­satisfied with existing religious parties, the intolerance and sectarianism of the times, and inclined to accept the Bible as their supreme guide. A special meeting was appointed at the house of Abraham Altars, where Thomas Campbell declared his conviction that the sacred Word was all-sufficient and alone sufficient as a basis of union and Christian co­operation. He urged the entire abandonment of everything in religion for which there could not be produced a divine warrant, and an­nounced the sentiment “Where the Scriptures speak, we speak; where the Scriptures are silent, we are silent.”

“The Christian Association of Washington” was formed Aug. 17, 1809, and the Declara­tion and Address issued September 8, 1809. These marked the beginning of the movement which today enrolls a following of millions. At this time Alexander and the other members of Thomas Campbell’s family joined him in the New World. A church was organized on the basis of the principles expressed in the Declaration and Address at Brush Run, which in 1811 became a congregation of im­mersed believers and united with the Redstone Baptist Association.

Thomas Campbell moved to Cambridge, Oh., in 1813 and opened a school. Two years after, he went to Pittsburg and engaged in preach­ing and teaching. In the fall of 1812 he removed to Newport, Kentucky and for a time taught an academy at Burlington, returning in 1819 to Washington County, Pa. He found but little progress had been made in the work of reform during his absence. The struggle between sectarianism and the principles of the Declaration and Address was strong and bitter. His son Alexander was now leading the movement. With the publication of the Christian Baptist the principles made great strides. Thomas Campbell made frequent tours, preaching in Western Pennsylvania and the Western Reserve of Ohio, and, while over­shadowed in the later development of the cause he pleaded by his more gifted son, his counsels were always potent and his labors untiring and successful.

On the 4th of January, 1854, the long and useful life of this saintly man ended at Bethany. He continued until eighty-three years of age his work of itinerating among the churches. His last sermon was preached in his eighty- ninth year within a few weeks of his death.

“I never knew a man, in all my acquaint­ance with men,” wrote his son, “of whom it could have been said with more assurance that he ‘walked with God.’”

Books, Restoration Movement

Restoration Movement Week – Barton W. Stone (part 2)

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From Sketches of Our Pioneers: a Brief Restoration Movement History.

CHAPTER II.
BARTON W. STONE

(Continued)

July 2, 1801, B. W. Stone married Miss Elizabeth Campbell, a pious woman. In August of the same year came the great meet­ing at Caneridge. “The roads,” he tells us, “were crowded with wagons, carriages, horsemen and footmen, moving to the solemn camp.” The number was estimated as be­tween twenty and thirty thousand. Method­ists and Baptists united with them in these meetings. The services continued six or seven days until provisions gave out. There were many conversions. Most remarkable bodily agitations were seen here. Some with a pierc­ing scream would fall like a log and appear dead for an hour at a time and awake crying for mercy. Others would be seized with “the jerks,” sometimes the head alone being af­fected, jerking backward and forward or from side to side so quickly the features could not be distinguished, or moving backward and forward till the head would almost touch the floor. Wicked people cursing “the jerks” would be seized with this exercise. Sometimes the jerks would cease and they would begin to dance, praying and praising as they moved until they fell exhausted. Barking would also at times accompany this strange affection, and at other times loud, hearty laughter. The subject of these curious agitations would be solemn and his laughter or actions would im­press others with the deepest solemnity. It was indescribable. The running exercise was another of these manifestations when, through fear, persons would run until they fell. Some indulged in a peculiar singing, the sound is­suing not from the lips but from the breast, and the music was described as heavenly.

Stone was employed day and night, preach­ing, singing, praying and visiting, until his lungs failed him and he felt that his end was near. His special associates at this time were Richard McNemar, John Thompson, John Dunlavey, Robert Marshall and David Purviance. The distinguishing doctrine they preached was that God loved the world—the whole world—and sent his Son to save men on condition that they believed on him; that the gospel was the means of salvation, but to be effectual must be believed and obeyed by the sinner; that God required men to believe and had given sufficient evidence in his Word to produce faith; that sinners were capable of un­derstanding and believing the testimony and acting upon it by coming to Christ and obey­ing him, and from him obtaining salvation and the Holy Spirit. They urged the sinner to believe now and to receive salvation, that in vain they looked for the Spirit to be given to them while remaining in unbelief. God was willing to save now, and no previous qualifica­tion was required as necessary to come to Christ.

This teaching aroused the sticklers for or­thodoxy, and they cried, “The confession is in danger!” The matter came before the Synod of Kentucky, at Lexington, which re­sulted in the suspension of Stone and his co-­laborers. They were bitterly assailed on all sides. Stone called together his congregations and stated he could no longer conscientiously preach the doctrines of the Presbyterian Church, but would henceforward labor to extend the Redeemer’s kingdom irrespective of party, and dissolved his connection with them. At this time, also, he emancipated his slaves and retired to his farm. He continued preaching, however, night and day. He concluded to throw all creeds overboard and to take the name “Christian.”

In 1804 he had become disturbed on the question of baptism and was immersed, and came also to feel that baptism was for the remis­sion of sins when Acts 2:38 occurred to him while mourners were gathered at the altar and were being prayed for. But for the full Scriptural views of the design of baptism he acknowledges his indebtedness to Alexander Campbell. In the winter of 1809 his only son died, and in May following his wife died also, leaving four daughters. In 1811 he married again, a cousin of his first wife. About this time A. Campbell visited Kentucky. He saw no distinction between Campbell’s teaching and that he had preached for years except on the doctrine of baptism for the remission of sins, and the practice of weekly communion. He did not think Mr. Campbell sufficiently explicit on the influ­ences of the Holy Spirit. In 1831 special meetings were held in Georgetown and Lexing­ton, and a union between the followers of Stone and Campbell was readily secured.

In 1826, Stone began the publication of the Christian Messenger. John T. Johnson was associated with him. The work went forward with great success, and A. Campbell’s visits to the state gave it renewed impetus. In 1834, Stone moved to Jacksonville, Ill. In 1841 he was stricken with paralysis, still he made preaching tours into Ohio, Indiana and Ken­tucky. He died at Hannibal, Mo., in 1844.

Some years ago I visited the old Caneridge meeting-house. It was here this great and good man instituted, in the face of great opposition, a church on the Bible alone, and in harmony with Christ the great head of the church. And in pursuance of apostolic example, it was called the “Christian Church” or “Church of Christ.” And here on the 28th of June, 1804, he proclaimed to the church and to the world, that he took from that day forward and forever the Bible alone as his rule of faith and practice, to the exclusion of all human creeds, confessions, and disciplines, and the name Christian to the exclusion of all, sectarian or denominational names.

The union of Christians on Christ’s own terms was nearest and dearest to the heart of Stone. For forty years most sincerely, indus­triously, consistently, and successfully he ad­vocated this doctrine. He loved the church of God, and wished to see it harmonized. He loved the world lying in wickedness, and longed to see the church united that the world might be converted. Hence when the Campbells came forward to advocate the return to primi­tive Christianity in faith and practice, laying down the simple terms of Christian union as found in the Scriptures, and sanctioned by common sense, Stone and his co-workers hailed them at once as brethren and fellow laborers in the gospel.

Books, Restoration Movement

Restoration Movement Week – Barton W. Stone

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Since we’re still away, we’ve decided to give you some more special freebies!

Our most popular book each and every month is Sketches of Our Pioneers: a Brief Restoration Movement History.  So, this week, we’re going to post some of the twenty chapters contained in it.

Without further ado, here’s chapter one: Barton W. Stone (part 1)

CHAPTER I.
BARTON WARREN STONE

This co-laborer of Alexander Campbell was born at Port Tobacco, Md., December 24, 1772. He was the son of John Stone and Mary Warren. When he was very young his father died, and his mother moved to Pittsylvania County, Virginia, in 1779, during the Revolu­tionary War. General Greene and Lord Corn­wallis fought at Guilford Court House, N.C., about thirty miles from his home, and young Stone heard the roar of their guns. He at­tended school for four or five years, and re­ceived instruction in the simpler branches. He was a great reader, but could get but few books. Religion was at a low ebb following the war; the Bible was little read, the Lord’s day was given to pleasure, and the houses of worship were deserted. Then came the Bap­tists into that region, and young Stone was greatly impressed by the scenes he witnessed at their revivals. People claimed to be de­livered from sin by dreams, visions, voices or apparitions, or the actual sight of the Savior. “Knowing nothing better,” he tells us, “I considered this to be the work of God and the way of salvation.” These preachers had a way of affecting their hearers by a “singing voice” in preaching.

Following these came the Methodists, who were very plain and humble, but zealous men, and were warmly opposed by the Baptists, who represented them as “the locusts of the Apocalypse” and warned the people against them. Young Stone’s mind was much agi­tated by their conflicting teachings. He had an earnest desire for religion, and often retired in secret to pray, but, ignorant as to what was required of him, he became discouraged, and joined in the sports of the time.

February, 1790, he entered Guilford Acad­emy, North Carolina, worked hard, lived on milk and vegetables, and allowed himself only six or seven hours out of twenty-four for sleep. There was great religious excitement at the time, and many of the students united with the Presbyterian Church. This was distasteful to him, and he determined to leave the institu­tion, but a little circumstance changed his plans. His room-mate asked him to go with him to hear the preacher. The sermon so im­pressed him that he resolved to become a Christian. For a year he was tossed on the waves of uncertainty, laboring, praying, and striving to obtain “saving faith,” sometimes desponding and almost despairing. The com­mon doctrine was that men were so totally de­praved they could not believe, repent, and obey the gospel; regeneration was the im­mediate work of the Holy Spirit, and now was not the accepted time, but the sinner must wait.

While in this state he heard a sermon on the words, “The Sacrifices of God are a broken Spirit.” It described his condition, and hope sprang anew in his breast. But another ser­mon on “Weighed in the Balances and Found Wanting,” cast him down as profoundly as before, and his days were full of sighs and groans. Still another discourse, on “God is Love,” gave him great comfort, and he found his way to peace.

He was very poor. He could not secure sufficient clothing. But he passed through the Academy, and in 1793 became a candidate for the ministry. The particular subjects assigned him for study were the Trinity and the being and attributes of God. “Witsius on the Trinity” greatly confused him, and before he was licensed he became so unsettled by the doctrines presented that he determined to give up the idea of preaching. Early in 1795 he went to Georgia and became teacher of languages in a Methodist school near Wash­ington. In the spring of 1796, however, he returned to North Carolina, and was licensed to preach. He preached for a time in Wythe County, Virginia, and then journeyed into Tennessee, preaching at Cumberland. The Indians were still in this region, and he had several narrow escapes from them. In 1798 he was regularly ordained pastor of Caneridge and Concord churches, Bourbon County, Ken­tucky. Knowing he would be required to adopt the Confession of Faith, he determined to examine it. This was the beginning of sor­rows. The doctrines of election, reprobation, and predestination, and of the Trinity as set forth in that instrument, he could not accept. When the Presbytery put the question, “How far are you willing to accept the Confession?” he answered, “As far as I see it consistent with the Word of God,” and on that statement they ordained him.

His mind was constantly tossed on the waves of speculative theology, the all-engrossing theme of that period. “I believed and taught,” he declares, “that mankind were so totally de­praved that they could do nothing acceptable to God till his Spirit, by some physical, almighty and mysterious power, had quickened, en­lightened, and regenerated the heart, and thus prepared the sinner to believe in Jesus for sal­vation. Often when addressing listening mul­titudes on the doctrine of total depravity, their inability to believe, and the necessity of the physical power of God to produce faith; and then persuading the helpless to repent and be­lieve the gospel, my zeal would be chilled by the contradiction. How can they believe? How can they repent? How can they do im­possibilities? How can they be guilty in not doing them? Wearied with the works and doctrines of men, I made my Bible my constant companion. I earnestly, honestly, and pray­erfully sought for the truth, determined to buy it at the sacrifice of everything else.”

In 1801 he was led “out of the labyrinth of Calvinism and error into the rich pastures of gospel liberty.” He preached from Mark 16:16 on the universality of the gospel and faith as the condition of salvation, and urged sinners to believe now and be saved. His con­gregation was greatly affected. He tells how religious excitement ran high at this time. In the revivals scores would fall to the ground pale, trembling, speechless. Some attempted to fly from the scene panic-stricken, but either fell or returned to the crowd, as if unable to get away. An intelligent deist approached him and said, “Mr. Stone, I always thought you an honest man, but now I am convinced you are deceiving the people.” “I viewed him with pity, and mildly spoke a few words to him. Immediately he fell as a dead man, and rose no more till he confessed the Saviour.”

Articles, Books, Restoration Movement

Abner Jones – Part Four

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Today’s installment concludes Abner Jones: Christian Only (by Bradley Cobb).  If you missed the previous entries, you can click on the links below, or you can find this work in its entirety in Abner Jones: A Collection (Volume 1).

Part One
Part Two
Part Three

His Final Years:

The Connexion’s Decline

While Elias Smith was busy being the visible leader of the Christian Connexion, Abner Jones was busy doing the work of a preacher. He moved to Salem, Massachusetts in 1809 where he traveled to numerous congregations in the area. He saw many converts, which helped to strengthen his faith. He believed that the people converting was proof that God approved of his preaching and was blessing it.[1] This mind-set led to problems down the road.

In 1815, He moved to Hopkinton, Mass. There he met with virtually no success, and the depression and doubt that plagued him as a younger man re-surfaced with a vengeance. Elias Smith’s return trip to Universalism “staggered the Christian cause in
the coastal areas.”[2] The departure of this very vocal leader proved quite the hurdle to overcome.

While in Hopkinton, Abner Jones stirred up quite a controversy in preaching on the evils of drinking alcohol, even in moderation. While there, he also joined the Masons. When public opinion began to sway against the Masons as a social group, Jones quit, although “he never believed them to be subversive to either Christianity or democracy.”[3]

The congregation in Hopkinton did not grow, and in fact became so weak that Jones was unable to support himself any longer. When an epidemic came through the town, he resumed his practice as a doctor. He moved back to Salem after six years of unproductive work in Hopkinton. What was left of the congregation in Hopkinton faded from what faithfulness they had attained and merged with the Baptist Church.[4]

Ups and Downs

Upon his return, he found the congregation in Salem in the throws of emotionalism. The majority of the congregation wanted nothing to do with a logical approach to the Bible, but claimed to be “moved by the Spirit.” The congregation was destroyed and Jones was left “to pick up the pieces” and rebuild a new congregation. After seven years, the new congregation was large and strong. During this time, Jones “practiced medicine, taught school, and gave instruction in singing.”[5] In 1830, this restorationist moved to New York in search of other fertile hearts.

His need for emotional reassurance weakened him in his stances on the truths of the Bible. He slowly drifted towards accepting emotional experiences as evidence of Christianity, contrary to his statements prior in which he described the emotionalists ones who “professed to be governed by the Spirit, and a most perverse spirit it was.”[6] In this, he stated that rash emotionalism was not from God, yet he was unwilling to stick with his convictions.

The movement started by Abner Jones, and for a time aided by Elias Smith, to go back to the Bible only had touched many people. But without solid leadership, it began to die out. The original congregation established by Abner Jones in Lyndon, Vermont had shut its doors and melted in with the denominations.[7] Many of the other congregations also faded from existence. However, in the 1830’s, there were signs of hope by more growth in certain areas.

The Death of a Dream

The original call was to leave denominationalism and go back solely to “the New Testament for their only rule of faith and practice.”[8] For a time, Abner Jones and company were well on their way to accomplishing it. However, because of various events and decisions, the group which came to be known as the Christian Connexion drifted off into denominationalism itself.

In order to deal with the effect of Elias’ Smith’s departure into Universalism, they convened a general council. This became a yearly event in which almost every congregation in the Connexion sent a delegation.[9] This yearly convention established a governing body similar to the councils which mark the Catholic Church of the first Millennia AD.[10] Smith did try to return, yet traveled back and forth with Universalism to the point where “his own brethren disciplined him because they refused to trust someone who was ‘blown about by every wind of doctrine’.”[11] By 1825, the conference of the Christian Connexion referred to themselves as “a denomination among denominations.”[12]

Another aspect where they left the pattern of the New Testament was in the organization of the local church. Many pleaded for a plurality of elders, although most of the congregations in the Connexion only had one elder, that being the preacher (this following the lead of the Baptists who referred to the preacher as an elder).[13] They also took to following the lead of other denominations in calling the preacher “reverend,” a word used in the Scriptures only in reference to God. Also, as early as the 1810’s, some of the congregations were promoting women to positions of preaching.[14] This was not widespread, but it was tolerated in many locations.

Perhaps the final blow to the dream of “Christians only” in New England was a man by the name of William Miller. This man claimed to have figured out the time for the return of Jesus Christ and pinpointed the date at “some time between March 1843 and March 1844.”[15] Because of his emotional speaking style and the direction in which the Christian Connexion was heading, Miller found ready listeners in those Christians. By 1839, nearly half of the Connexion had been taken in by his lies, and the other half was ostracized as faithless.[16]

Elias Smith was no longer a leader in the movement, but had completely left. Abner Jones’ own son was referred to as a “Unitarian minister.”[17] Daniel Hix, the preacher at one of the strongest congregations in the Connexion, had died in 1838.[18] The ones who had taken the abuse for trying to follow the New Testament pattern had gotten older and there arose a new generation that did not know what they had gone through, and were thus unprepared to combat this false teaching.

So caught up were the Christians (as well as others) in this prophetic end, that many farmers did not plant crops that year. The ones that did refused to harvest, for that would show a lack of faith. Many store owners simply sold out of merchandise and refused to re-stock. On the day in which the return was supposed to occur, the “faithful” who believed the sayings of Miller all gathered in church buildings. They prayed their hearts out for Jesus to return.[19] When the bells rang at midnight, it was like a funeral. Jesus did not return according to the false prophet’s timetable. People’s faith had died. They blamed Christ for not coming again. “Being misled by a false religion, they gave up searching for the true one.”[20] Those who bought into the lie couldn’t bear to face those who were wise enough to know better. Those who didn’t fall for the emotionalism of the Miller fiasco decided they couldn’t put their faith in those so easily led astray. The bridge between the two collapsed. As James Gardner put it: “the heart of the Christian Connection in New England died at midnight, October 22, 1844.”[21]

Thankfully, Abner Jones didn’t live to see that day. He died before he could see his dream of a unified church of Christ collapse. He died in 1841, in Exeter, New Hampshire. The Christian Connexion had become a perversion of what it was meant to be. In the years that followed, the Christian Connexion broke apart, and today various denominational groups claim the Connexion (and Abner Jones) as part of their history. Among these are the 7th Day Adventists, the United Church of Christ,[22] as well as perhaps Mormonism.[23] Some “Jehovah’s Witness” even claim Abner Jones was one of them.[24]

Conclusion

Abner Jones had the right idea, initially. He strove to become a Christian only, following nothing but what he could find in the pages of the New Testament. All who seek to be true Christians should emulate the principle for which he and other restorationists stood. In the end of his autobiography, Abner Jones gave a pleading warning to all of his readers to stop and look at their spiritual condition. The words which he gave were those of a hymn he wrote:

STOP, poor sinner, stop and think

Before you farther go.

Will you sport upon the brink

Of everlasting woe?

 

Hell beneath is gaping wide!

Vengeance waits the dread command,

Soon to stop your sport and pride,

And sink with you the damn’d.

 

O be entreated now STOP,

For unless you WARNING TAKE,

Ere you are aware you’ll DROP,

Into the BURNING LAKE.[25]

 

Bibliography

Ÿ  Burnett, J.F. Rev. Abner Jones: The Man Who Believed and Served. (unknown publisher, 1921) Electronic edition at: http://www.gravelhillchurchofchrist.com/ebooks/Burnett, J.F. – Abner Jones.pdf

Ÿ  Brumback, Robert H. History of the Church Through the Ages. (Mission Messenger, St. Louis. 1957)

Ÿ  Caldwell, G.C. “Baptism: the Core of Controversy in the Restoration Movement” Florida College Lectures, 1976.

Ÿ  Davis, A.M. The Restoration Movement in the Nineteenth Century. (Standard Publishing, 1913)

Ÿ  Gardner, James. The Christians of New England (Hester Publications, Henderson, TN 2009)

Ÿ  Gielow, Frederick, Jr. Popular Outline of Church History (Standard Publishing, 1926)

Ÿ  Haley, J.J. Makers and Molders of the Reformation Movement (Christian Board of Education, St. Louis, 1914)

Ÿ  Jennings, Walter Wilson. Origin and Early History of the Disciples of Christ (Standard Publishing, 1919)

Ÿ  Jones, Abner. Memoirs of the Life and Experience, Travels and Preaching of Abner Jones. (Norris and Sawyer, 1807)   Electronic edition www.GravelHillchurchofChrist.com/eBooks/Jones, Abner – Memoirs.pdf

Ÿ  Jones, A.D. Memoirs of Elder Abner Jones (Crosby, Boston 1842)

Ÿ  Mattox, F.W. The Eternal Kingdom (Gospel Light Publishing, DeLight, AR 1961)

Ÿ  The New England Christians, www.ChristianChronicler.com/new_england_Christians.html

Ÿ  North, James. Union In Truth: An Interpretive History of the Restoration Movement (Standard Publishing, 1994)

Ÿ  Olbricht, Tom. “Christian Connexion and Unitarian Relations 1800-1844” Restoration Review Vol. 9, No. 3

Ÿ  Phillips, Dabney. Restoration Principles and Personalities. (Youth In Action, University, AL, 1975)

Ÿ  www.PioneerPreachers.com

Ÿ  Smith, Elias. The Life, Conversion, Preaching, Travels, and Sufferings of Elias Smith (Beck and Foster, Portsmouth, N.H., 1816)

Ÿ  Vogel, Dan. Religious Seekers and the Advent of Mormonism (Signature Books, Salt Lake City, UT, 1988), online text at http://www.signaturebookslibrary.org/seekers/chapter1.htm

Ÿ  Watters, Randal. “Abner Jones – A Real Jehovah’s Witness.” http://www.freeminds.org/organization/pre-russell/abner-jones-a-real-jehovah-s-witness.html

Ÿ  West, Earle. The Search For The Ancient Order: Volume I (Gospel Light Publishing, DeLight, AR. 1950)

Ÿ  Womack, Morris. Thirteen Lessons on Restoration History. (College Press, Joplin, MO, 1988)

 

 

[1] Gardner. Christians of New England. Pgs 75-77.

[2] ibid.

[3] ibid.

[4] ibid.

[5] ibid. Pg 78.

[6] Jones, A.D. Memoirs of Elder Abner Jones. Pg 81.

[7] Gardner. Christians of New England. Pg 91.

[8] Brumback, Robert H. History of the Church Through the Ages. (Mission Messenger, St. Louis. 1957). Pg 290.

[9] ibid. Pg 104.

[10] Mattox. Eternal Kingdom.

[11] New England Christians

[12] Gardner. Christians of New England. Pg 104

[13] ibid. Pg 105.

[14] ibid. Pg 106.

[15] ibid. Pg 146.

[16] ibid.

[17] Olbricht. Connexion and Unitarian.

[18] Gardner. Christians of New England. Pg 150.

[19] ibid. Pgs 151-156.

[20] ibid. Pg 156.

[21] ibid. Pg 157.

[22] ibid. Pg 151-157.

[23] Vogel. Seekers and Mormonism.

[24] Watters, Randal. “Abner Jones – A Real Jehovah’s Witness.”

[25] Jones, Abner Memoirs. Pg 107.

Articles, Books, Restoration Movement

Abner Jones – Part Three

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This is from Abner Jones: Christian Only (by Bradley Cobb) which is available in Abner Jones: A Collection (Volume 1).

If you missed the previous installments, they can be found here:
Part One
Part Two

The Christian Connexion

Enter Elias Smith

In the years leading up to 1803, Elias Smith had basically come to some of the same conclusions as Abner Jones.[1] Like Jones, Elias Smith had turned to Universalism at one point, trying to find a way to soothe the sins of his childhood.[2] In 1801, Elias Smith (already a preacher) was convinced by his brother and was a Universalist for a period of 15 days before seeing he was embracing error.[3] Both Jones and Smith had determined that Calvinism was wrong and that there was no authority for the name “Baptist.”

During this time, Smith had also begun a congregation of five people. They acquired a meeting hall, but it burned to the ground in December of 1802. They were determined to carry on and to only “follow the New Testament order and wear the name, Christian.”[4] By the time he met Abner Jones again, the number of members had grown to ten. The small number was due in part to the fierce opposition to an independent “church of Christ
Christians without the addition of any unscriptural name.”[5]

Jones admitted to being influenced by Smith, yet it seems that when they met again in 1803, it was Abner Jones who did the influencing.[6] Elias Smith suffered from instability, not truly able to decide which path to follow. This is seen in that many times throughout his later life he flirted with Universalism. He thought that if Calvinism was false, “then universalismŸits polar oppositeŸmust be true. Smith accepted and repudiated Universalism five times.”[7] He had felt that he was the only one who had come to the conclusions against Calvinism. Smith says this about their meeting: “In June, 1803, about the time of this difficulty [fighting against Calvinism], Elder Abner Jones, from Vermont, came to visit me, and was the first free man I had ever seen.”[8]

Elias had some interesting religious experiences before, including the time when his mother tried to force him to be “baptized” by sprinkling. He took off running from the building in protest, only to be dragged back by his uncle. Thus he was forced into the Congregationalist Church that his mother attended. Within a few years, he reflected on that practice and went to the Scriptures for answers. He saw the New Testament truth that baptism was only for believers and was by immersion.[9] This was one of the main emphases that he brought with him when he and Abner Jones met once more.

The Union of Forces

Because of their similar beliefs and conclusions, Abner Jones and Elias Smith declared themselves in fellowship with each other. Thus the two small movements of just a few congregations, joined together and strengthened each other. Because they viewed themselves as Christians only, there was no need for a formal document to unify the forces. It was less than a year after this unofficial union that the congregation where Elias Smith preached reached 150 members.[10] In 1804, leaving Elias in the congregation at Portsmouth, Abner Jones started congregations in the city of Boston and places surrounding it.[11] The movement towards restoring the Lord’s church was moving forward.

In 1805, the congregations had a meeting “to draw up church articles.”[12] This was done because of the familiarity with church articles and creeds in all the denominations which surrounded them. Just as it was difficult to initially leave the ideas of their Baptist upbringing, it was hard to leave other things of which they were familiar and comfortable. However, this “Christian Conference
agreed that their articles were useless and so they abandoned them, taking only the New Testament” as the guide for all Christians.[13]

The brethren in New England were a connected group of Christians, and as such began to be recognized by the collective term “the Christian Connexion.”[14] This was not a term making them a denominational group, but merely a term to emphasize the fellowship between the different congregations. By 1807, there were 14 such known congregations in that area and twelve preachers working with them.[15]

In the southern states, as well as other places, more people had come to the same conclusions as had Jones and Smith. One such person was James O’Kelly, who led a group who left the Methodist Church, calling themselves “Republican Methodists.” At their beginning, in 1794, they claimed to have 1,000 members.[16] They had guiding principles for their movement, much of which mirrored what Jones and Smith were advocating. Soon afterwards, they decided to go by the name “Christian Churches.”[17]

Within the O’Kelly-led movement, there was dissention about the role of baptism. William Guirey was an influential leader in the Republican Methodists who believed in the necessity of baptism by immersion. He was very pleased to learn that others were going by “Christian” alone and that they also had come to the same conclusion as he had on baptism. By 1809, this group united with the Christian Connexion.[18] It is strange to note, however, that shortly thereafter, James O’Kelly tried to break up the newly-made union between the two forces because of his belief on baptism. It seems that he was holding on to his Methodist upbringing about faith-only being a “most wholesome doctrine and full of grace.”[19]

The Herald of Gospel Liberty

With Abner Jones spending his time preaching, Elias Smith became the leading voice in the newly-united movement. Though he had less than a year of formal education, Elias Smith was an able writer and speaker. He started a publication near the end of 1808 called The Herald of Gospel Liberty which he was the first religious periodical to ever be published.[20] It initially had 274 subscribers.[21]

That these Christians had become aware of some other restoration movements around the still-growing country is obvious from this periodical. On the back page of the first issue, Elias Smith printedŸin fullŸ“The Last Will and Testament of the Springfield Presbytery.”[22] The Springfield Presbytery was a small group of Presbyterians who realized many of the errors of Calvinism and of man-made religions. Unfortunately, in protesting one man-made religious body, they created another. They did see their error, and this document, written in 1804[23], was the official dissolution of their group, as well as a call to only follow the Bible.[24]

The Herald of Gospel Liberty was as unstable, however, as Elias Smith himself was. The publication was moved numerous times in the decade of its existence. At one point there were over 1,000 subscribers to the paper. In the final issue of this periodical, Elias Smith announced “that he had gone into universalism.”[25] There is some well-founded speculation that Alexander Campbell was familiar with that paper. Campbell was at the very least, acquainted with who Elias Smith was, as well as his doctrinal position. James North relays this:

The Stone Movement had been called “Christians.” But Alexander Campbell did not like that term. Because the Smith-Jones Movement also used the same term; and because the Smith-Jones Movement was tinged with a good deal of Unitarianism, Campbell was convinced the term was tainted.[26]

Smith did start another publication called the Christian Herald, which lasted a bit longer than his previous paper. With the changes in stances, Smith’s influence waned and the publication was bought out by a publishing company.

 

 

[1] Gardner, James. The Christians of New England (Hester Publications, Henderson, TN 2008) Pgs 19-20

[2] North, Union In Truth, pg 25.

[3] New England Christians

[4] West, Earle. The Search For The Ancient Order: Volume I (Gospel Light Publishing, DeLight, AR. 1950) Pg 14.

[5] Smith, Elias. The Life, Conversion, Preaching, Travels, and Sufferings of Elias Smith (Beck and Foster, Portsmouth, N.H., 1816). Pg 320-321

[6] North. Union in Truth, Pg 26.

[7] New England Christians

[8] Smith, Elias. The Life of Elias Smith. Pg 321

[9] Gardner. Christians of New England. Pg20.

[10] West. Ancient Order I. Pg 14.

[11] North. Union in Truth. pg 26.

[12] West. Ancient Order I, Pg 14

[13] ibid.

[14] Olbricht. Christian Connexion.

[15] North. Union in Truth. Pg 26

[16] ibid, Pg 16.

[17] ibid, pgs 18-19,

[18] ibid, pg 27.

[19] Caldwell, G.C. “Baptism: the Core of Controversy in the Restoration Movement” Florida College Lectures, 1976, pg 242.

[20] Phillips, Dabney. Restoration Principles and Personalities. (Youth In Action, University, AL, 1975) Pg 18.

[21] Womack. Thirteen Lessons. Pg 54.

[22] North. Union in Truth. Pg 63.

[23] Womack. Thirteen Lessons . Pg 62.

[24] Davis, A.M. The Restoration Movement in the Nineteenth Century. (Standard Publishing, 1913) Pgs 149-150.

[25] West. Ancient Order I. Pg 15.

[26] North. Union in Truth, Pg 164.