Category Archives: Books

Restoration Movement Week – Barton W. Stone

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.”

Abner Jones – Part Four

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.

Abner Jones – Part Three

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 universalism¾its polar opposite¾must 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 printed¾in full¾“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.

Abner Jones – Part Two

The following comes from Abner Jones: Christian Only (by Bradley Cobb) and is available in the book Abner Jones: A Collection (Volume 1).

We continue our story, already in progress from yesterday

What to Preach?

Baptist Doctrine?

Slowly, he began to get involved and pray and to preach at some meetings, but as of yet was not baptized, which was not a surprise considering that it is not deemed necessary for salvation in the faith in which he was raised. The urge to be baptized, though, weighed heavily on him. He finally followed through with this in 1793 at age 20 by Elisha Ransom, a preacher from the Baptist Church.[1] Six days later, Abner Jones became reacquainted with Elias Smith, a friendship which would later lead to great strides towards restoring the New Testament church.[2]

After a few months, Abner was regularly preaching things he had been taught, all the while looking into the Scripture and wondering how some of the Baptist doctrines could be right. He searched for evidence to prove Calvinism was in the Bible, but “discovered that they [the Baptist preachers] preached complete contradictions on the subject.”[3] He was very confused about these things, and he took to seeking the inspired word’s message on the matters. He discovered, as did many others in the Restoration Movement, that many of the doctrines he had been embracing were not to be found in Scripture.

The first problem he noted was the name “Baptist.” He correctly discovered that there is no group of “Baptists” in the Bible. From that point onward, he determined to be called nothing but a Christian.[4] After that, he looked into how Baptists founded congregations. He looked at the articles of faith, the church covenants, their constitutions, and their leadership counsels and found that they were all, as he calls them, “anti-Christian” and “as popish and unscriptural as infant sprinkling.”[5] They were traditions of men, and not from God. When these things were presented before the minister of the Baptist congregation, Abner was told that those things to which he objected were necessary, though the man could not recall the Scriptures that commanded them, “because they were not in the Bible.”[6] Other Baptists acted as though he was insane and that he “had denied the Bible.”[7]

The Fight Against Calvinism

From that point, Abner Jones fought vigorously within his mind against the ideas of Calvinism,[8] especially that of predestination;[9] but he did not make his views public for almost five years for fear that he would be viewed as a castaway.[10] He assumed that he was the only one in the world who finally understood the simple truth contained in the Bible, not realizing that many other people in the United States were coming to that very same conclusion at around that same time.[11] During those five years, he felt lonelier and lonelier as he struggled against the knowledge which was in him. It is during this time that he became a medical doctor, practicing what was called “frontier medicine.”[12]

When he finally gave up fighting and turned back to the Lord in 1800, many asked “what has befallen Dr. Jones?” or said “he is a little deluded, he will soon get over it.”[13] After this return to following what he had found in God’s word, he proceeded to preach to whomever would listen. A man by the name of Peck invited him to come speak in his house to all the neighbors he could round up. He was shortly thereafter invited to many more houses in the area to preach. Many more requests of him were made in subsequent meetings.

Because of filling these meeting requests, his medical practice suffered. His wife was worried about what would befall them and their family with the lack of funds coming in. He reminded her that, before they were married, he had told her that he knew he would eventually have to preach. He had told her that if that was not acceptable, not to marry him.[14]

It was in 1801, in Lyndon, Vermont, that Abner Jones began a congregation of “Christians only.” Disagreeing with the Baptists, they called their congregation a “Christian Church.”[15] Some historians argue for different years, some stating this took place in September of 1800[16], while still others present a date of September of 1802.[17] His son states that it was September of 1801.[18] This simple congregation of just over a dozen members set about to go back to New Testament Christianity.[19]

In February, 1802, a surprising event occurred. Three men among many to whom he preached pulled Abner Jones aside and stated “we understand that you have a family, and we believe the Lord has called you to preach. And we conclude it is our duty to take your family and take care of them, in order that you might be liberated to preach.”[20] After a time, he took them up on their offer and felt free to preach without concern for his family’s well-being.

One of the places where he went to preach was Hanover. The people of Hanover, New Hampshire responded well to the message of free-will that Mr. Jones preached. The only doctrine they had heard, perhaps in their entire lives, was that of Calvinism. They had taken that false doctrine to heart and understood it to mean that nothing they did mattered: if God wanted them to be saved, they would be, if God wanted them lost, there was nothing they could do to change His mind.[21]

His preaching against the tenants of Calvinism led him into great favor with the Free-Will Baptists. They ordained him a minister in 1802.[22] This was done, not because he agreed with them (for he still taught that the name “Baptist” was not scriptural), but because it gave him more clout and freedom to go about with places to preach. During this time, the Free-Will Baptists accepted him readily, even though he “refused to submit to their rules and regulations.”[23] He insisted that he was a “Christian only” and that the congregations he established were not Baptist, but Christian churches. Within the next few years, Jones established congregations in Bradford, Vermont and Piermont, New Hampshire.[24]


 

[1] New England Christians.

[2] Mattox, Eternal Kingdom, Pg 313.

[3] Jones, Memoirs, pg 59

[4] New England Christians.

[5] Jones, Memoirs, Pg 61.

[6] ibid, 63.

[7] ibid.

[8] Gielow, Frederick, Jr. Popular Outline of Church History (Standard Publishing, 1926) Pg 184.

[9] Olbricht, Tom. “Christian Connexion and Unitarian Relations 1800-1844” Restoration Review Vol. 9, No. 3 (1966).

[10] ibid, 66

[11] Womack, Morris. Thirteen Lessons on Restoration History. (College Press, Joplin, MO, 1988) Pgs 52-55.

[12] New England Christians.

[13] Jones, Memoirs, Pg 75.

[14] ibid, 99-100

[15] North, James. Union In Truth: An Interpretive History of the Restoration Movement (Standard Publishing, 1994)   Pg 26.

[16] Haley, J.J. Makers and Molders of the Reformation Movement (Christian Board of Education, St. Louis, 1914) Pg 43.

[17] Jennings, Walter Wilson. Origin and Early History of the Disciples of Christ (Standard Publishing, 1919). Pg 64.

[18] Jones, A.D. Memoirs of Elder Abner Jones (Crosby, Boston 1842)

[19] Haley, Makers and Molders, pg 43.

[20] ibid, 103

[21] ibid, 106-107.

[22] New England Christians

[23] ibid.

[24] Vogel, Dan. Religious Seekers and the Advent of Mormonism (Signature Books, Salt Lake City, UT, 1988), online text (see Bibliography).

Abner Jones – Part One

Roundhouse started yesterday (and Happy Birthday, Brad!), and that means almost two full weeks away from the computer.  But we don’t want to leave you with nothing to read during that time!

So this week, we hope you’ll enjoy reading about a man named Abner Jones.  He was a preacher from the late 1700s/early 1800s who realized that his denomination was teaching and binding things that were not in the Bible.

By the time you read all the posts this week, you will have read the entire work, Abner Jones: Christian Only by Bradley Cobb (which is also included in Abner Jones: A Collection, Volume 1).

Enjoy!

His Early Life

From Childhood to “Conversion”

The Declaration of Independence was signed on July 4, 1776. Four years earlier, in Royalton, Massachusetts, Mr. and Mrs. Asa Jones[1] had their fifth child, a son. The Jones’ had both been raised as “Calvinist Baptist[s],”[2] and proceeded to bring up their own children, including newborn Abner Jones, in the same way. Asa Jones was a preacher for the Baptists, whose “prayers and admonitions” weighed heavily on young Abner’s mind, even as a young child.[3] Abner himself later confessed that this time was spent with “much concern” about his eternal well-being.[4]

At age eight, amidst the War for Independence, Mr. Jones moved the family to Bridgewater, Vermont.[5] At this point, the area was basically wilderness,[6] and the family built their home out of trees that they cut from the area. Being the first family to move into that area, their nearest neighbor was at least two miles away.[7]

Throughout his youth, Abner was tormented by depression. He felt a constant struggle for inner happiness which could not be found. He sought for it in religion, desperately looking for peace. In his Memoirs, Jones says the following: “But to return to the situation of my mind…I know not a better similitude than the wilderness in which I then dwelt…dreary and melancholy.”[8]

One summer, a series of events happened in Woodstock, Vermont which turned many people’s minds towards religion. Indians plundered some nearby towns, worms destroyed most crops of all the farmers in the area, and a hunting accident involving the decapitation of a man caused the people¾including Abner Jones¾to think about their eternal life. These events caused him to reflect, but he felt “ashamed to let anyone know that [he] felt concerned about [his] soul.”[9] Because of this, he kept his thoughts secret.

This young child felt the need of religion, and was “fully convinced that [he] must be born again or be damned.”[10] At age ten, the need he felt was even stronger. He heard of a meeting wherein many people were converted, but this did not satisfy him, because of the depression he felt. He said that even at this time, “all was darkness and gloominess.”[11] He still fought against religion, thinking that even though he needed it, it would not satisfy his mind.

It was about this time that he went to a meeting where a Baptist preacher named Snow was speaking. On his way there, he prayed for God to have mercy upon him. He desperately desired that he would receive some relief from his terrible condition that night. When he arrived, all appeared to be gloomy, and he resigned himself to knowing that this day would be no different than the rest. About this event, Jones relates:

I do not remember that the thought ever passed my mind that religion yielded any joy or peace; all the advantage I thought of, was that it would save the soul from eternal misery; and on that account I felt desirous to obtain it; feeling fully satisfied of my lost undone situation… (though I cannot say that I saw myself hanging immediately over hell as some have discovered themselves).[12]

At that meeting, however, Abner suddenly felt alive inside. He observed the preacher speaking of something not melancholy, but joyful. Asa Jones arose and spoke some more words which seemed to his son as something he had never before heard from his father. At the time, Abner thought the difference was not with his own perception, but with the speakers who spoke of joy and gloriousness. Inside, Abner finally felt peace.[13]

This inner joy was short-lived. The happiness crept away, and he did not understand why. Many days passed when the thought of Luke 15:24 entered into his mind: “For this my son was dead, and is alive again; was lost, and is found.” According to Jones, this is the first time that a Scripture went to his heart. He took this to mean that he had been dead in sin, but was at this point alive in Christ. He said “from that moment, a hope sprang up in my soul for eternal life.”[14] Many times afterwards, though, he did doubt that this was truly the moment of his salvation.[15]

Years of Rebellion

After the events previously described, Abner determined to keep his “conversion” to himself for the rest of his life. This did not last very long because he revealed to his mother and one of her friends that he had a secret. This knowledge led to the women harping at him until finally one of them guessed the secret. When he finally acknowledged it, he felt once again free from the depression that seemed to plague his early life. It was only later in life that he was able to see that the events of happiness coincided with his belief (as mentioned earlier), and here with his confession of Jesus before others.[16]

His joy remained for a short period of time, after which he realized that the Lord had commanded for all who believe to be baptized. Instead of obeying the command which he knew was from Christ, he shrunk back from it. This cast him into a deep depression, a “darkness that might be felt.”[17] This depression lasted for several months, and during that time his only happiness came from knowing that he would eventually die and be freed from this earth.[18]

He knew he needed to be baptized, but continually fought against it because he felt he was too miserable of a person. It was due to this refusal that he says of himself “I wandered in darkness.”[19] He went to other meetings trying to regain the hope and joy which he had earlier felt, but to no avail. One night, the realization sprang upon him that his “soul was eternally undone.”[20] He understood his completely lost condition at that time and knew God would be justified if He were to send Abner to hell at that moment. He spoke to his mother the next morning and told her “I am going right to hell.”[21] Being a Calvinist, his mother tried to convince him that he might be among those predestined, but he fell into a depression deeper than he had ever previously experienced.[22]

From this point onward, though there were moments of light, he began to stop caring about God, and he hardened his heart towards religion. When his father died in 1786, Abner’s heart was hardened even further. His oldest brother came to Vermont shortly thereafter. This brother was a worldly person, dedicating his life to the pursuit of merriment and arguing against religion. He was “in favor of universalism”[23] which is the doctrine that everyone will be saved, regardless of how they live.[24]

For the next six years, Abner did everything he could to embrace universalism in an effort to ease his conscience. As a result of embracing this doctrine, he “led a rather immoral life during his teen years.”[25] He set about to banish every thought of religion from his mind. He determined that if anyone should ask of him why he had changed, he would give no answer at all. This refusal to answer shows that he understood the things in which he involved himself were wrong. He was now determined to follow after “vanity and folly.”[26] Though he felt empty inside, his pride kept him in his sin. In order to quench thoughts of his need to follow God, he carried on even more in the vanity. There were times where he thought he should return to following God, but the thought of what his friends would say made him abandon the thought.[27]

His attempts at becoming rich all ended with sickness or injury. He tried being an apprentice, but a severe sickness incapacitated him and he had to return home. In January of 1791 while cutting wood, he accidentally chopped into his foot. It was at age eighteen that he exerted himself to the extent that he burst himself, apparently a reference to an extremely bad hernia. The surgeons were unable to adequately fix his problem, so from that point onward he was unable to do any physical labor.[28] He made one last go of business, but that ended with a terrible fever that lasted for weeks.[29] Abner viewed all of these injuries and illnesses as God punishing him for not being baptized. Yet still he ignored God’s command.[30]

He went back to Bridgewater, where a reformation of sorts had taken place. There were many new “converts” in the city, and finally he was convinced to go to meeting. Before the meeting was over, Abner Jones realized his completely “awful situation.”[31] This event, more than any other to that point, made him realize that he needed to turn to the Lord. He reflected on his past with shame, knowing he had ignored what he knew to be right. Even so, he did not do what he knew he must and remained in that situation for months.[32]


[1] www.pioneerpreachers.com

[2] Jones, Abner. Memoirs of the Life and Experience, Travels and Preaching of Abner Jones. (Norris and Sawyer, 1807) Pg 4.

5 ibid, 5.

[4] ibid, 5.

[5] The New England Christians (see bibliography)

[6] Burnett, J.F. Rev. Abner Jones: The Man Who Believed and Served. (unknown publisher, 1921) Pg 6

[7] Jones: Memoirs, Pg 5.

[8] ibid, 7

[9] ibid, 10.

[10] ibid, 11.

[11] ibid, 12.

[12] ibid, 12-13.

[13] ibid 13-14.

[14] ibid, 15.

[15] ibid.

[16] ibid, 17-19.

[17] ibid, 19.

[18] ibid.

[19] ibid.

[20] ibid, 23.

[21] ibid, 24.

[22] ibid.

[23] ibid, 25.

[24] Webster’s New Collegiate Dictionary

[25] New England Christians.

[26] Jones: Memoirs, Pg 27.

[27] ibid, 28.

[28] ibid, 33.

[29] ibid, 38.

[30] ibid, 29-33.

[31] ibid, 42-43

[32] ibid, 43-44.

Restoration Movement – A Sketch of the Life and Labors of Richard McNemar

Cobb Publishing is pleased to announce the latest book in their Restoration Movement collection!

The man who wrote The Last Will and Testament of the Springfield Presbytery–and spent days convincing Barton W. Stone to sign it–is largely forgotten.

McNemar Cover

Richard McNemar is an enigma to many students of the Restoration Movement. He shows up as a co-worker with Barton W. Stone, and his name is on one of the most historically significant documents of the Restoration. Yet he is not much more than a footnote in the history books.

However, for those students who want to know more about him, and want to know what happened to him after the Last Will and Testament of the Springfield Presbytery, this book is for you.

This is a sad tale of a preacher who had great potential, but who was caught up in false doctrines.

The author of the book (J.P. MacLean) was a historian of the Shakers (publishing several Shaker-related books), and put together this work, originally published in 1905.

This book on the life of Richard McNemar has undergone several editorial changes in spelling, punctuation, and formatting.  Additionally, several footnotes have been added to explain various words and phrases that aren’t familiar to most readers.   There is also a new section added to the end of the book which gives a very brief overview of the history and beliefs of the Shakers.

We do trust, however, that you will find this work, A Sketch of the Life and Labors of Richard McNemar to be interesting, and that it will help you know “the rest of the story.”

Contents:

Preface.
Chapter One: Early Life.
Chapter Two: Charges of Heresy.
Chapter Three: The Kentucky Revival
Chapter Four: Conversion and New Order
Chapter Five: An Account of Labors and Suffering.
Chapter Six: Travels and Special Missions.
Chapter Seven: Literary and Other Industries.
Chapter Eight: Persecution, Expulsion, Triumph, and Death
Bibliography.
Appendix: A Brief Overview of the Shakers

Available in paperback ($4.99) or in pdf eBook format (99 cents) by clicking here.

Published by Cobb Publishing, 2014.

Habakkuk: An Introduction

To celebrate the release of our latest book, Wait, Not THEM!  A Study of the Prophecy of Habakkuk, we are going to give you a sneak peak–a just-for-you look at the introduction of the book.

But before we do, let me take just a few seconds to tell you about what’s in the book.

  • Thorough, in-depth, yet easy-to-understand notes on every verse in the book.  It’s even broken down by sections–sometimes by words–so that you know exactly what Habakkuk is talking about.
  • Keeping it in context.  One of the things that we have striven to do with our commentaries is to never take a verse out of context.  We show the explanation of the verse based on how it fits in the book.  If there are New Testament uses of some of the verses, then we point that out and show the greater meaning.
  • Modern-day application.  We make it a point throughout this book (and all of our commentaries) to show what it meant to the original readers, and how those same principles also apply to us today.
  • Offering of different interpretations.  On some passages, words, or phrases, sometimes the exact meaning isn’t completely clear.  When this is the case, we present any possibilities that seem plausible and that also fit the context.  We give the pros and cons of each view, state which one we prefer and why, but leave it to the reader to make their own judgment.

It was written to be helpful to both the new Christian as well as the one who has been involved in Bible study and teaching for decades.

What others have said about this book:

  • Homer Hailey doesn’t have much on this passage in lieu of what you have. –A preacher.
  • I find this intriguing.  You apparently did your research on this. –A preacher and writer from Alabama.
  • I loved it.  So much detail and so much meat! –A Bible teacher in Oklahoma.

If you’re interested in ordering the book (in print or as an eBook), click here.  It’s also available via Amazon.com in print or as a Kindle file.

Now, without further talking, here is the…

Introduction

Habakkuk is among the most overlooked and ignored books of the Bible. Perhaps this is because it’s so short. Perhaps it’s because there really isn’t a clear prophecy of Jesus Christ in the book. Perhaps it’s because it doesn’t have any action or stories in it (like Jonah). Whatever the reasons may be, this book hasn’t gotten the attention it deserves. After all, it is Scripture, and all Scripture is given by inspiration of God and is profitable (II Timothy 3:16).

Who Wrote It?

The writer is the prophet Habakkuk. The book is described as the “burden” (or prophecy) which Habakkuk saw (1:1). Someone might rightfully ask, “Couldn’t someone else have written it, just describing what Habakkuk saw?” That might be a possibility, except that the writer claims to be the one who received the prophecy. The writer says, “And the LORD answered me…” (2:2). Also, at the end of the book, the writer says “When I heard, my belly trembled; my lips quivered at the voice; rottenness entered into my bones, and I trembled in myself…” (3:16). This shows that the author is the one who received the prophecy. He identifies himself as the prophet Habakkuk (1:1).

Who is Habakkuk?

Outside of this book, there is no biblical information about Habakkuk.

Habakkuk’s name comes from a word that means “to embrace.” So, it appears that his name carries the idea of “one who embraces” or “one who clings.” In the end of the book, Habakkuk is still clinging to God even in the face of the impending destruction.

Some have suggested that he was a professional prophet, because he identifies himself as “Habakkuk the prophet” (1:1). There were those who, like Elijah or Samuel, were known to be prophets and who made their living by the offerings of the people (see I Samuel 9:6-9).

Others have also suggested that Habakkuk was a priest of God, a Levite who served in the temple worship. This suggestion is based on the final verse of the book, which says “to the chief singer on my stringed instruments” (3:19). Both of these suggestions are possible, though they cannot be definitively proven.

Because of the content of Habakkuk’s prophecy, we can know for certain that he was a resident of Judea (see 1:2-4). We can know that it was written prior to Babylon’s invasion of Jerusalem in 606 BC (which was prophesied in 1:6-11). Beyond that, there is little we can discern.

There is one noteworthy mention of Habakkuk outside of the Scriptures. In the Apocrypha[1], there are two additional chapters to the book of Daniel. One of these chapters is referred to as Bel and the Dragon. In this story, Daniel (who is in Babylon) is thrown into the lion’s den (chronologically, this would have been immediately after the famous lion’s den episode of Daniel 6). In the lion’s den, Daniel is starving. So, in order to make sure Daniel doesn’t starve to death, the Angel of the LORD goes to Judea and tells Habakkuk to go feed Daniel. Habakkuk had just made some soup, and is told, “Carry the soup to Daniel who is in a lion’s den in Babylon.” Habakkuk replies, “I’ve never been to Babylon, and I don’t know where this den would be.” So, the Angel of the LORD grabs Habakkuk by the hair, and flies him to Babylon so he could feed Daniel. Then he grabs him again by the hair and flies him back to Judea.[2]

As you can hopefully see, that information is ridiculous, and gives us no reliable information about Habakkuk.

When Was it Written?

The only thing we can say about the date with absolute certainty is that it was written prior to the invasion of Judea by the Babylonians in 606 BC. The invasion is prophesied as a future event by God in 1:5-11. In 1:5, God says that it will happen in “your days,” meaning during the days of the people then living.

We can be a bit clearer with the date based on Habakkuk’s reaction to God’s announcement. God announces that the Chaldeans (the Babylonians) were going to attack. Habakkuk was extremely familiar with them (1:12-17). Babylon wasn’t really a world-power until around 615. They took and destroyed Nineveh, the capitol of the Assyrian Empire, in 612 BC. This seems to point to a date of 615-612 BC at the earliest.

We can narrow it down a bit more when we see the spiritual condition of the land. According to 1:2-4, the entire nation was wicked to the point where God’s prophet is calling for divine intervention. Josiah had reformed the nation, bringing them back into compliance with God’s word. However, after Josiah died in 609 BC, the nation went downhill fast. The king, Jechoniah, was ready to kill Jeremiah for prophesying.

Based on this information, it appears that we can date Habakkuk’s writing to be between 609 and 607 BC. This would place Habakkuk as a contemporary with Jeremiah.

Who Was it Written To?

It was written to the Jews as a whole. It was written to let them know what was coming and why it was coming. It was written to the wicked Jews so they would understand exactly what God thinks about their wickedness. It was written to the faithful Jews to let them know that God was not going to stand by and let wickedness reign in His nation.

Why Was it Written?

This prophecy was recorded to prepare the faithful for what was about to happen. It was written to encourage the faithful to remain that way. It was written to condemn the wicked, and show that the upcoming destruction was justified because of their wickedness.

Ted Clarke stated it this way:

The ultimate purpose of Habakkuk’s prophecy was to show the grand truths that the just shall live by faith, and that the wicked will not go unpunished.[3]

Interesting Notes:

Most of chapter two deals with the reasons for Babylon’s eventual destruction, but these reasons also apply to Jerusalem, and show that it deserved destruction as well. Babylon and Jerusalem are equated in that section. They are also equated in the book of Revelation (Jerusalem being the “Babylon” mentioned there).

Outline of Habakkuk:

  1. Habakkuk’s complaint (1:1-4)
  2. God’s reply (1:5-11)
  3. Habakkuk’s response (1:12-2:1)
  4. God’s second reply (2:2-20)
  5. Habakkuk’s prayer (3:1-2)
  6. Habakkuk’s psalm (3:3-19)

Final Note:

This commentary uses the King James Version as its basis, though we have taken the liberty to update the spelling and language slightly (for example: didst is now did) to make it more reader-friendly.

[1] These are additional books and chapters accepted as part of the Old Testament by the Catholic Church. They never appear in Hebrew Old Testament manuscripts, but only in Greek copies. The Jews never accepted these books and extra chapters as inspired, and none of these writings were ever referenced by the New Testament writers.

[2] These events can be found in what is referred to as Bel and the Dragon, or Daniel 14:28-38. See Appendix A.

[3] Clarke, Ted, “Habakkuk Notes” The Preaching School Collection, e-Sword edition, available from www.TheCobbSix.com.

Justified by Works

The Cobb family is proud to announce the release of our newest book!

JamesCover(Front Only)

Justified by Works: A Study of the Letter from James is a 264-page commentary on what has been called the most practical book of the New Testament.

There is an extensive introduction, answering questions such as:

  • Who wrote it?
  • When was it written?
  • Does the date matter?
  • Who first received the letter?

Every verse is covered with in-depth notes discussing things like (1) how each verse and phrase fit into the overall context of the book, (2) a better understanding of some of the original words, (3) how the passages applied to the original readers, (4) how we can apply these same verses to us today.

It is thorough and in-depth, but it is also very easy to read and understand.  The books was written to be useful to new Christians as well as those who have been teaching the Bible for years.

And to celebrate the release of this new book, we’re making it available at a massive discount for this week only.

Paperback – $9.99 $5.99

eBook – $2.99 99 cents!

James D. Bales – Woe Unto You?

Who were the Pharisees?

Why did Jesus condemn them?

Are you under the same condemnation?

Bales - Woe Unto You Cover

The Pharisees are constantly a thorn in the side of Jesus.  And Jesus uses the words, “Woe unto you,” to describe them.  This book examines the many different times that Jesus uses this phrase.  Why were the Pharisees condemned?  And are we guilty of the same thing?

This 121-page, 13-lesson book is specially designed to encourage Christians to examine themselves in the light of God’s word.  This is the third book in the official James D. Bales eBook Collection.

From the introduction:

“Our study of Christ and the Pharisees is not just a matter of historical interest, nor just to learn what Jesus said about somebody else. In our study we must constantly be aware of the fact that Jesus clearly said: “For I say unto you, that except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no wise enter into the kingdom of heaven.” (Matt. 5:20) When this is kept in mind we shall examine our own lives to see whether or not we have been following the same principles which the Pharisees follow­ed. If we are following these principles, if we have become like them, then these woes are unto us as surely as they were unto the Pharisees. Thus the very title of this study urges the reader to ask himself: Are these woes unto me?”

  1. JESUS AND THE PHARISEES
  2. WAS CHRIST TOO HARD ON THE PHARISEES?
  3. THE RESPONSE OF THE PHARISEES
  4. HOW THE PHARISEES ATTACKED JESUS
  5. AS THEY BID, NOT AS THEY DO
  6. TO BE SEEN OF MEN
  7. SHUTTING THE KINGDOM
  8. THE PRAYING “PREYERS”
  9. TWO-FOLD MORE A SON OF HELL.
  10. SWEARING AND TITHING
  11. HYPOCRISY
  12. THE LAMENTATION OVER JERUSALEM
  13. WOE UNTO YOU?

Available now for just $2.99

James Bales – The Prophet Like Unto Moses

The second book in the Official James D. Bales eBook Collection is now available!

bales prophet like Moses

This book of 117 pages goes into great detail showing that Jesus Christ–and only Jesus Christ–is the fulfillment of the prophecy in Deuteronomy 18:15-19.

If you like types/antitypes, this book is for you, because it shows the many different ways that Moses was a “type” of Christ.

If you like reading about fulfilled prophecy, this book is for you, because it shows the overwhelming evidence that Christ fulfilled this prophecy that God gave through Moses.

A quote about the book:

I was blown away by the content.  I especially thought the proof of Moses’ foretelling of the destruction of Israel connected with Jesus’ foretelling of the same event was well-presented and extremely convincing. –-A preacher from Oklahoma.

 

  1. The Prophecy and the Claim.
  2. A Prophet Like Moses.
  3. The Two Mediators.
  4. The New Covenant.
  5. Predictions By Moses.
  6. Predictions By Christ
  7. Required of Them.
  8. The Prophet Like Unto Moses.
  9. A Host of Likenesses.
  10. A Line of Prophets?

This eBook is being made available with the permission of the copyright holder for only $5.99.  It is well worth that and more!