JOHN SMITH
Among the Baptist preachers whom Mr. Campbell met on this visit was John
Smith, who, on account of the prominent part he afterwards had in
presenting apostolic Christianity to the people, deserves more than a
passing notice. He was born October 15, 1784, in a log cabin in East
Tennessee, whither his parents had moved a short time before his birth
on account of religious persecution. His father and mother had espoused
the Baptist faith. But as Virginia, at that time, had an established
form of religion, the Episcopal, Baptists were a despised, hunted,
persecuted people. They were described by their persecutors as
"schismatical persons, so averse to the established religion, and so
filled with new-fangled conceits of their heretical inventions, as to
refuse to have their children baptized." To escape from this galling
oppression and to secure religious privileges which were so dear to him,
George Smith took his little flock into the wilderness, seeking mercy at
the hands of the savage tribes of the forest, which was not accorded him
by the savage spirit of religious intolerance. In his new home he was at
least free to work out the great problem of his own destiny in harmony
with "the dictates of conscience" and the leadings of Providence. He was
humble-minded and earnestly pious. He held firmly every dogma of the
Philadelphia Confession of Faith as it was expounded in his day. "He
conscientiously sought, too, to impress his own severe faith on the
minds of his children. To labor for their daily bread and to wait, with
humbleness of heart, for the Holy Ghost, were the two great commandments
on which hung all his precepts and admonitions. He exhorted them to seek
after God, if, haply, they might find him; yet to esteem themselves dead
and to abide the good time when, unless predestinated to eternal wrath,
the mysterious Spirit would give them life and open their eyes to the
beauties of the Saviour."
When John was in his twelfth year the migratory spirit again seized
George Smith, who determined to plunge into the wilderness once more,
with a view of securing cheap lands and providing for the future of his
growing family. Having sold his Tennessee farm, he set out, in the
autumn of 1795, accompanied by John and an older brother, on the trail
that led across the Cumberland Mountains in the unsettled territory of
Kentucky, in search of a "goodly spot where he might build a cabin,
plant a patch of corn, and prepare as well as he could for the family"
that was to join him in the coming summer.
In the new home the life of the boy continued its developments along
such lines as its rude surroundings stimulated. Of work there was
plenty, and from his daily tasks he never shrank. Of opportunity for
intellectual development there was none, and the thirst of the ambitious
youth was unquenched. At this period John Smith's spiritual nature gave
promise of being as untamed as the forest that surrounded his home.
Unhallowed sports crept into the backwoods. Sunday horse races and
card-playing became the pastime of the young men. For the latter John
had a fondness, and would creep away on Sundays to spend the day with
idle companions in his favorite game; but the grief and patience of the
father at last touched his heart, and he threw away his cards, saying,
"It is wrong to distress so good a father as ours; it is a sin and a
shame!"
SOUL STRUGGLES
This proved to be the turning point in the young man's career, and with
it came the question of religion demanding his consideration. Indeed the
subject had been kept before him in some form from his earliest
recollection. But the doctrine taught at that time was not very
attractive to young hearts. Calvinism in its severest type was
prevalent. It taught a "hell of the most appalling type, into which even
little children might be cast; an unalterable destiny for every one,
regardless of his conduct or his creed, as God might have chosen him for
heaven or doomed him to hell before he was born; a dread uncertainty
that rested on his fate; his utter inability to understand the
Scriptures, to believe or repent, to love God or to obey him, until
endued with power from on high; the necessity of some supernatural sign
or sensation, some miraculous voice or vision, as an evidence of pardon
and acceptance with God."
It was natural that John should imbibe the spirit of his father's creed
and for him to expect, should he be among the elect, that some visible
or audible manifestation of divine approval should be given him. The
great revival which swept the country in the beginning years of the
nineteenth century was at its height as he began seriously to think upon
the subject of religion. It was the theme he heard discussed on every
hand, and he determined to investigate it as far as his limited
resources would permit. Failing to find the way to assured salvation, he
at last appealed to a Baptist preacher, Isaac Denton, a friend of the
family, for light upon the subject which was beginning to agitate his
mind. According to the prevailing notion, conversion was a change of a
mysterious nature wrought out in the soul by supernatural agency. This
change young Smith now most sincerely desired to experience. With this
in mind the following conversation took place:
Smith--What must I do in order to have this change of which you speak?
Denton--Nothing, John; God's grace is sovereign and unconditional. If
you are his sheep you will be called, and you will hear his voice and
follow him.
Smith--But when, Mr. Denton, will the Lord call?
Denton--In his own good time, John. He has worked out your whole life,
and determined your destiny according to his own wise, but hidden and
eternal, purpose.
Smith--How then may I know whether I am one of his sheep or not?
Benton--You will know it by your change when it comes; till then you
can only wait on the Lord and hope.
Smith--If I am left to perish I know it will be on account of my sins;
but if I should be saved, will it not be on account of my goodness?
Denton--The Lord sees no goodness in you, John. If you are ever
brought to life, it will be solely because it was his good pleasure to
choose you before the foundation of the world, and that, too, without
any reference to your character or works foreseen by him. True, if you
should be lost, if you perish, it will be on account of your sins, and
to the praise of his glorious justice.
Smith--My destiny, you say, is fixed and I can not change it. I need
not, then, give myself any concern; I have nothing to do.
Denton--Ah, great is the mystery of godliness. There is something for
you to do.
Smith--What is it, Mr. Denton?
Denton--You must pray, pray, pray in the dust and ashes to the Lord.
Smith--Pray for what, sir?
Denton--That the blinding scales may fall from your eyes, and that you
may see and feel what you really are in the sight of God; for you are
yet in the gall of bitterness and the bonds of iniquity.
It is not strange that a young man with keen intellect of John Smith
should have turned from such instruction, saying, "Since my destiny is
fixed and I can not change it, I need not, then, give myself any
concern. I have nothing to do."
But his heart was not to be stifled by the forbidding theology. While
stoutly for a season he maintained his unbelief, his position was not
satisfactory to himself, and he resolved at last to examine the subject
in the light of the Scriptures. Though failing to find proof of the
doctrines taught, he became convinced of his duty to be a Christian,
and, knowing no way to approach to Christ, he began earnestly and
persistently to seek religion after the manner of the times. The illness
and death of his venerable father in the spring of 1804, deepened his
interest in personal salvation, and from that time through many weary
months he sought for assurance of saving grace. In his fruitless search
his agony was indescribable.
He had been taught that an indispensable step to salvation was to feel
himself the greatest of sinners. This he desired to do, and then
despaired of salvation, simply because he could not feel that he was
"too wicked to be saved." A gloomy cloud overshadowed his sunny temper.
His nights were sleepless and his days filled with torment. In vain he
prostrated himself alone in the forest and prayed for the blessed
assurance of his pardon. Finally, after a night spent in agonizing
prayer, his heart seemed to throw off its burden, and he was happy.
Returning home and relating his experience to his brother William, the
latter replied with joy, "You are converted, John, at last." He went to
a meeting, expecting to offer himself for membership, but the weird
experience of others sent him away in sorrow and disgust. His mind was
again beclouded by doubts and despair, and he prayed the Lord to keep
his poor heart from error and to lead him by the right way into the
everlasting kingdom.
Religious friends who had watched with solicitude the long and painful
struggle of the young man believed that a work of grace had already been
wrought in his heart, and urged him to relate the facts before the
congregation. This he did on December 26, 1804, giving a plain statement
of his religious struggles, and though his experience was lacking in the
marvelous element which characterized the conversion of that time, the
congregation unanimously voted him the subject of a work of grace. The
next day he was baptized, and at once entered into the active service of
the Master to find in doing the peace he had failed to receive in
seeking.
DESIRES TO PREACH
No sooner had John Smith been received into the Baptist Church than he
became exceedingly anxious to preach the unsearchable riches of Christ.
But two obstacles rose before him which seemed an insurmountable barrier
to the realization of his desires. One was his ignorance. In his brief
term of schooling he had barely learned to read and his surroundings and
occupation had left him without further means of self-improvement, as he
looked with yearning heart toward the ministry, he "wept at the thought
that he was now a man without an education." No less was the hindrance
which the popular sentiment of the day threw across his pathway. It was
regarded as an almost unpardonable act of presumption to stand before
the people as an expounder of the Scriptures without a supernatural
call, and yet he was without evidence of such a call to preach the
gospel. No voice spoke to his listening ear. No answer came to his
earnest prayer. No sign met his expectant vision.
In the face of these obstacles the way seemed completely blocked, so
nothing remained for him to do but to continue in his labors on the
farm. At last circumstances opened up before him for larger usefulness
for God. His widely scattered neighbors were pious people, and, in the
absence of churches and ministers, often gathered at night after a day
of toil, in each other's cabins, to sing and pray, and talk about their
religious interests. At these meetings he was present, when
circumstances would permit, and his native ability, gave him
pre-eminence among them. As they met from house to house they often
constrained him to lead in prayer. In these religious meetings his
confidence increased, his heart warmed, and he greatly desired to enter
into more active service. But still he waited for some audible call
which should assure him of the Lord's will. His brethren urged that when
God gave man a talent, he gives the right to use it. He was finally
persuaded to lay aside his scruples, and at the prayer meeting he
consented to make a short talk. The appointment was made, the people
came together, filling the house to its utmost capacity, the light from
the fire fell full upon his face as he arose and stood near the table,
but as he looked into the faces of his neighbors, he was seized with
stage fright, and forgot everything he had hoped to say. He fled from
the house and sought the darkness outside, but in his hurried flight he
stumbled and fell to the ground. As he arose his mind cleared, and he
returned and delivered a thrilling address, and from that time he
continued in his humble way to lead those who were as sheep without a
shepherd.
He waited anxiously for the call, but it came not. But the call from his
brethren was so strong that he continued to exercise the gift of
exhortation, with increasing desire to devote his life to the work of
proclaiming the Gospel to his fellowmen. In deference to the judgment of
his brethren, who urged him to lay aside all scruples and become their
preacher, he at last consented to be ordained, and entered at once upon
the duties of his new calling, while continuing to provide for his
family by his labors on the farm. He was marvelously endowed for the
work of a pioneer preacher. "His well-toned voice and earnest manner,
his fine common sense and unaffected piety, rendered him pre-eminently
popular as a speaker; his genial humor, too, threw its sunny influence
on all around him and made him the delight of every fireside." As his
reputation spread flattering offers came to him from the more favored
portions of Kentucky, through which he was induced to travel on a
preaching tour. Wealthy congregations, pleased with his originality and
genius, offered him what was then regarded as a handsome salary to labor
with them. But, conscious of his lack of education and culture, he
declined these offers, while his soul, for the time lifted up with
pride, planned ambitiously for the future.
TERRIBLE CALAMITY
Just here occurred the saddest episode of his life. The South was being
opened up, and many were drawn thither by what seemed to be a most
promising picture. He sold his farm and stock for $1,500, with which he
hoped to enter ten thousand acres of land, which, with the advance in
price, he was sure would make him a wealthy man. In the fall of 1814, he
located his family in a log hut, in what is now Madison County, Alabama,
and went out to select his land. During his absence, in one awful night,
his hopes and happiness were dashed to pieces. The house which contained
his possessions and wife and children, was burned to the ground, and two
of his children and all his money were consumed in the flames of that
awful night. His poor wife escaped, only to die of a broken heart and be
buried with the ashes of her children. The husband, though a strong man,
was so shocked that he was at last stricken with fever, and for weeks
lingered near the grave. But he finally recovered, and with a sad heart,
he retraced his steps, empty-handed and alone, to the old home in
Kentucky.
PREACHES AT CRAB ORCHARD
Immediately after his return to Kentucky he began preaching again; but
he was from that time harassed by doctrinal difficulties which gave him
no rest until he turned from his creed to the Bible in its primitive
simplicity. His appearance, as he joined his brethren in the meeting of
the Baptist Association, shortly after his return, is thus described by
his biographer:
He reached Crab Orchard on Saturday, with the dust of the journey
thick upon him. He wore a pair of homespun cotton pantaloons, striped
with coperas--loose enough, but far too short for him--and a cotton
coat, once checked with blue and white, but now of undistinguishable
colors; these had been given him in Alabama. His shapeless hat was
streaked with sweat and dust. His socks, too large for his shrunken
ankles, hung down upon his worn shoes. His shirt was coarse and dirty
and unbuttoned at the neck; his white cravat was in the coffin with
his wife. (Life of John Smith, page 96.)
But if the exterior of this vessel was rough, within it was garnished
and adorned with all the graces of truth. He was pressed upon to speak
on the occasion. He lifted his head and sat erect, he arose, and, with
firm step, walked to the stand and stood up before the people. As he
looked around upon them his eyes kindled and his spirit was stirred
within him. The multitude stared curiously for a moment at the uncouth
figure before them. Some laughed outright, while others were withdrawn
from the assembly. His first work was to stop them. Raising his voice so
that all could hear, he said: "Stay, friends, and hear what the Great
Augustine said. Augustine wished to see three things before he died:
Rome in her glory, Paul on Mars' Hill, and Jesus in the flesh." A few
sat down, but many moved on.
In louder tones he cried: "Will you not stay and see what the great Cato
said. Cato repented of three things before his death: First that he had
ever spent an idle day; second, that he had ever gone on a voyage by
water when he might have made the same journey by land; and, third, that
he had ever told the secrets of his bosom to a woman." Many more were
seated.
But he continued: "Come, friends, and hear what the great Thales thanked
the gods for. He thanked the gods for three things: First, that he was
endowed with reason, and was not a brute; second, that he as a Greek,
and not a barbarian; and third, that he was a man, and not a woman." By
this time all were seated and the sermon began.
His theme was redemption. His analysis was threefold: (1) Redemption as
conceived; (2) Redemption as applied; (3) Redemption as completed. He
seemed inspired for the occasion. His voice like a trumpet reached and
thrilled the most distant hearer, and his thought swept the audience
like the storm sweeps the sea. The people crowded closer to hear him,
and some who could find neither sitting nor standing room, climbed the
trees, so that even the forest swayed to and fro as if under the magic
spell in the third division, and portrayed the final glory of the
redeemed, every heart was filled with emotion, every eye as weeping,
every face was radiant with hope, and at the close one loud "Amen"
ascended to the heavens.
In the course of time he again married, choosing as a companion a
sensible and consecrated woman who lived in the neighborhood where he
ministered, and who cheerfully joined him in all his plans for the
betterment of human society.
THE CHRISTIAN BAPTIST
Though preaching the doctrine of the Philadelphia Confession of Faith,
he now found himself ill at ease. The strange inconsistency of his
position embarrassed him. Why urge sinners to repent if they were
already safe, and if among the non-elect they could not repent. As the
situation flashed upon him in the midst of an impassioned exhortation,
he immediately closed his remarks and sat down, saying: "Brethren,
something is wrong; I am in the dark--we are all in the dark; but how to
lead you to the light, or to find the way myself, before God I know
not." Retiring on his knees he prayed that he would take God's Word as
his only guide, examine it carefully, and follow its teachings wherever
they might lead him. In the keeping of this pledge he began anew to
study the Bible. When his day's work in the field was done, he would sit
by his candle with his Bible upon his knees, and often spend the whole
night in solemn meditation in his search for light.
It was while in this state of mind that the prospectus of The Christian
Baptist fell into his hands, and he read it with profound interest. He
ordered the paper sent to him and induced others to subscribe for it. He
hoped that Mr. Campbell's discussion of scriptural themes would greatly
assist him in solving his own doctrinal difficulties. The first numbers
were read with great interest, and through them light began to break
along his darkened pathway. He read each succeeding number with great
care to ascertain to which of the contending parties Mr. Campbell
belonged, and soon found himself in a realm of truth entirely beyond the
range of the popular systems. Among other things that specially appealed
to him was the following from the trenchant pen of Mr. Campbell:
We have no system of our own, nor of others, to substitute in lieu of
the reigning systems. We only aim at substituting the New Testament in
lieu of every creed in existence; whether Mohametan, Pagan, Jewish or
Presbyterian. We wish to call Christians to consider that Jesus Christ
has made them kings and priests to God. We neither advocate Calvinism,
Arminianism, Arianism, Socinianism, Trinitarianism, Unitarianism,
Deism, or Sectarianism, but New Testamentism. We wish, we cordially
wish, to take the New Testament out of the abuses of the clergy, and
put it into the hands of the people. (Christian Baptist, Vol. 1, page
90.)
FETTERS CAST OFF
So thorough did these views accord with his that he determined at the
first opportunity to meet Mr. Campbell and learn from him by personal
interview more of the new order that he was advocating. During his visit
to Kentucky in 1824, to which I have already referred, the opportunity
presented itself. Mr. Campbell was to speak at Flemingsburg, and Smith
rode twenty miles on horseback that he might see and hear him. He
reached the town on the day that Mr. Campbell was to preach. Shortly
after his arrival he met William Vaughn, a Baptist preacher, with whom
he was well acquainted, when the following conversation took place:
Vaughn--Brother John, have you met Bro. Campbell yet?
Smith--No, sir, I have not. Have you seen him?
Vaughn--Why, I have been with him for eight days and nights, through
Mason and Bracken counties, and have heard him every day.
Smith--Do, then, tell me what his views are on doctrinal points. Is he
a Calvinist or an Arminian, or Arian, or a Trinitarian?
Vaughn--I do not know. He has nothing to do with any of these things.
Smith--Well, I can tell when I hear him just what he is.
Vaughn--How?
Smith--If a man of sense and takes a position, even though he should
not run it out into any ism, I can do it for him, and tell exactly
where he would land. But tell me, Bro. Vaughn, does he know anything
about heartfelt religion?
Vaughn--Lord bless you, he is one of the most pious, godly men that I
was ever in company with in all my life.
Smith--But do you think he knows anything about a Christian
experience?
Vaughn--Bless you, he knows everything. Come, I want to introduce you
to him.
Of this meeting with Mr. Campbell he afterward said: "I then felt as if
I wanted to sit down and look at him for one hour, without hearing a
word from any one. I wanted to scan him who had been so much talked of,
and who had in _The Christian Baptist_ and in his debates introduced so
many new thoughts." But the hour appointed for the address had come, and
they walked into the house together. Smith was determined now to
ascertain the theory of religion to which he held, if, indeed, he held
to any; for he was still full of doubt and suspicion.
Mr. Campbell read the fourth chapter of Galatians. After giving a
general outline of the whole epistle, he took up the allegory of Sarah
and Hagar, and in a simple, plain and artless manner, leaning with one
hand on his cane, he delivered his discourse. "He seemed," as Smith
afterward remarked, "to move in a higher sphere or latitude than that in
which the isms of the day abounded." At the conclusion of the services
Smith remarked to Mr. Vaughn, "Is it not hard, Bro. Vaughn, to ride
twenty miles, as I have done, just to hear a man preach thirty minutes?"
"You are mistaken," said Mr. Vaughn; "look at your watch, for it
certainly has been longer than that." He looked at his watch, and, to
his surprise, saw that the discourse had been two hours and a half long.
On discovering this he said, "I have never been more deceived. Two hours
of my life are gone, I know not how, though wide awake, too, all the
time!" On being questioned as to whether he had ascertained whether he
was a Calvinist or an Arminian, he replied: "No, I know nothing about
the man; but be he saint or devil, he has thrown more light on that
epistle, and on the whole Scripture, than I have received in all the
sermons that I have ever heard before."
RESOLVES TO PREACH THE SIMPLE GOSPEL
For several days he accompanied Mr. Campbell from place to place, an
enraptured listener to every discourse, and earnestly engaged him in
conversation as they traveled along the way or sat under some hospitable
roof. At last his mind cast off its fetters. The way hitherto so clouded
became plain, and he left the company of Mr. Campbell, resolved
henceforth to devote his life to preaching the simple Gospel as
exhibited in the New Testament.
The step was, as he had anticipated, attended with great sacrifices. Old
friends forsook him. He had always stood high among his preaching
brethren, but now he was regarded with undisguised suspicion. Soon the
storm gathered furiously about him. At the annual meeting of the
association in which he held his membership charges were preferred
against him, among the most serious of which was that, instead of the
King James translation of the Scriptures, "he had on two or three
occasions in public, and often in his family, read from Alexander
Campbell's translation." Without being given an opportunity to defend
himself, he was placed under censure, and given a year in which to
correct his views and change his ways.
Returning to his home, the way for a time seemed to close before him.
The little farm was covered with a heavy mortgage. The churches that had
obligated themselves to pay his debt in compensation of his services,
now refused to make further payment. Nothing apparently remained but for
him to cultivate his farm with his own hands, and for a time to abandon
the work of the ministry. Taking his ax he went into the forest with the
heroic purpose, first to free himself from debt, and then to return to
the defense of the faith which he now felt to be the teaching of the
Word of God. But one day as he was bending to his labors he thought of
the cause that he loved, and remembered that there was no one in all the
land to advocate it but himself. He also thought of the construction
that would be put on his silence by his enemies. He dropped the ax, went
to the house, and threw down his coarse apron at the feet of his wife,
exclaiming:
Nancy, I shall work no more! Get whom you please to carry on the farm,
but do not call on me! In all the land there is not one soul to open
his mouth in defense of the best cause under the sun! I am determined,
from this time forth, to preach the Gospel, and leave the consequences
to God.
With the courage of his convictions, he immediately began to preach the
truth as he now felt it and saw it. No personal consideration was
allowed to interfere with the course he had marked out for himself. His
heroic wife readily caught his spirit and as cheerfully accepted the
responsibilities of her new position--agreeing to take the oversight of
the farm, care for the family, and to relieve him of every temporal
care, while he should give himself wholly to the ministry of the Word.
But from a course so radical and perilous his friends earnestly sought
to dissuade him. They argued: "Your more influential brethren will
abandon you; you will get nothing for your preaching; your debts will
press you to the earth, and your farm and house eventually given up."
"Conscience," said he, "is an article that I have never yet brought into
the market; but should I offer it for sale, Montgomery County, with all
its lands and houses, would not be enough to buy it, much less that farm
of one hundred acres."
As he now went from house to house, and neighborhood, to plant the cause
of Christ, his zeal knew no bounds. His heart was all aglow with his
new-born knowledge of the truth, and with tireless effort he sought to
win men to respect and obey the simple claims of the Gospel. So intense
was his desire that he scarcely allowed himself time to eat and sleep.
After a busy day he would often spend a greater part of the night
answering questions or meeting objections which his public discourses
had aroused, or in helping some half-persuaded inquirer to a full
acceptance of the Gospel; often going the same hour of the night to some
near-by stream to administer baptism, when a surrender had been made.
Or, if at home, the burden that was upon his heart, and his thirst for
the knowledge of the Word of God, would often interfere with his sleep,
and he would arise and light his candle at midnight "to examine some
word or text not yet understood, and which, perhaps, had confused him in
his dreams."
The preaching of John Smith, so different from that of the times, so far
removed from the conventional forms, and so new and strange in doctrine,
at once awakened new interest in languishing churches. Calls now came to
him from so many quarters that he seldom had an opportunity to enjoy the
fellowship of his family, to which he was warmly attached. He
endeavored, if possible, to visit his home once a week; but this purpose
he was not always able to accomplish. "He would tarry at some distant
place, preaching and baptizing till the week was nearly gone, and then,
dismissing the people at a late hour, ride hurriedly through the
darkness, sometimes through mud and cold and tempest, in order to keep
his promise with his wife. At other times, when going from one part of
the district to another, he would pass along by his own house, but, too
much hurried to stop and rest, would linger a while at the gate, and,
gathering strength from her words of cheer, press on to his distant
appointment." On one occasion, as he thus hurried from one appointment
to another, he stopped at home just long enough to change his soiled
linen for clean. As he was about to leave his wife remarked with a touch
of sadness in her tone, "Is it not time that you were having your
washing done somewhere else? We have attended to it for you a long
time." "No, Nancy, I am pleased with your way of doing things, and I do
not wish to make any change." After a kind good-bye to her and a few
playful words to the little ones, he passed on to meet the congregation
that would wait for him that day in some young convert's house, or
perhaps, in some hospitable grove.
The patient heroism of faith finds few better illustrations than in the
wife of this tireless pioneer. Upon Nancy Smith rested the burden of the
family and the farm. When help could not be secured, she would go forth
herself into the busy field to tend the growing crop, or to superintend
the gathering of the harvest, that her faithful husband might devote all
his energies to the cause to which they were both so much devoted. His
preaching brought no material recompense to relieve their pinching
poverty. Though he labored incessantly for the salvation of his fellow
men, no one ever thought of contributing to his support, or if they felt
inclined to minister to him in temporal things were probably too poor.
During the years 1825-1830, in which he laid the foundation of primitive
Christianity in Kentucky, he never received a dollar for his services,
or compensation of any kind, save the remittance to a friendly merchant
in a neighboring town for a small bill of goods.
The result of such zeal, such labor, such sacrifice, brought its reward
to this devoted messenger of truth in a richer blessing than any that
material prosperity had to offer. His message was gladly received.
Multitudes gathered to hear him, and many received with joy the glorious
Gospel of the Son of God which he now felt himself commissioned to
preach. A revival of religious interest began to follow the track of his
ministry, and he had the satisfaction of seeing hundreds, who had held
aloof from the religious systems of the day, now turn to the Lord. So
fruitful were his labors that within a short period of six months he was
able to report seven hundred conversions and five new churches
organized. But greater still, he had established a great cause in the
hearts of the people.
Although he had renounced the Calvinistic theory of conversion, and had
laid aside its unyielding creed for the New Testament, he still
considered himself a Baptist, and lived in fellowship with those who
"stood resolutely by the old church covenant", hoping that his brethren
would one day accept the primitive Gospel. But his genial fraternal
spirit was far from being reciprocated by the Baptist preachers with
whom he associated. Once, meeting an old acquaintance, Smith said to
him, kindly, "Good morning, my brother." To which the other scornfully
replied, "Don't call me brother, sir! I would rather claim kinship with
the devil himself." "Go, then," said Smith, "and honor thy father."
But the bitterness of opposition did not always end in harmless railery.
It too frequently resorted to misrepresentations and other unchristian
means to check his growing popularity and influence. Churches were
closed against him, compelling him to take his audience to some
neighboring house, or hall, or, in fair weather, to a grove. But,
whatever the discouragement or hindrance, he continued to preach.
"Usually he divided his discourses, which were two or three hours long,
into three divisions, according to the objects he had in view; in the
first he corrected misrepresentations; in the second he exposed popular
errors, and in the third he presented the simple Gospel to the people."
Having taken his stand upon the Bible, he felt himself secure. The truth
made him fearless, and his courage at last won respect for the unpopular
position to which he held.
"Ancient Order of Things" Among the Baptists In Kentucky
The years 1828-1830 were great years in the ministry of John Smith. In
them was witnessed the fruition of years of self-sacrificing labor, and
the triumph of the ancient Gospel on the soil of Kentucky. The year 1828
was a notable one among the Baptist associations. At the meetings of
three of the largest associations the Reformers were in control, due in
a very large degree to Smith's preaching. As we have already seen, his
influence over the people was tremendous. The churches for which he
preached regularly--Spencer's Creek, Grassy Lick and Mount
Sterling--reported in their annual letters of 1828 to the North District
Association of which they were members, the baptism of 392 persons
during the year. The twenty-four churches of the Association reported
the baptism of about nine hundred persons, "the greater part of whom had
been immersed by Smith." Five new churches had been organized by Smith
on the Bible alone and became members of the Association.
The North District Association met in July, 1828. At its meeting the
previous year the Lulbegrud Church had sent the following charges aimed
at John Smith, but veiling the object of their charge under the
designation, "one of their preachers." The accusations were:
1. That, while it is the custom of Baptists to use as the Word of God
the King James translation, he had on two or three occasions in
public, and often privately in his family, read from Alexander
Campbell's translation.
2. That while it is the custom in the ceremony of baptism to
pronounce, "I baptize you", he, on the contrary, is in the habit of
saying, "immerse you".
3. That in administering the Lord's Supper, while it is the custom to
break the loaf into bits, small enough to be readily taken into the
mouth, yet he leaves the bread in large pieces, teaching that each
communicant shall break it for himself.
Without waiting for himself to be singled out, Smith arose and said, "I
plead guilty to them all." After bitter debating and wrangling over the
charges it was finally voted that they be laid over for another year.
The meeting of 1828 was the time when these charges should be brought
up. Smith had been unceasingly engaged in preaching, and marvelously
successful in winning men to Christ during the years. Still, when the
Association met, he was in doubt at first as to which side had the
majority of messengers. In the registration of messengers, it was soon
found that the majority were favorable to him. The messengers, from the
five new churches he had established turned the scale in his favor. The
charges were not mentioned on the floor of the Association. In 1830 this
Association divided, ten churches voluntarily withdrawing and forming a
new association on Baptist principles. The North District Association
met for the last time as an advisory council in 1831, and was dissolved
one year later. Fourteen churches and four parts of churches were
enrolled on the occasion of the dissolution. On the same day the
churches that had withdrawn from the Association two years before met
and formed a new association under the same name.
The Bracken Association was the next to meet, in 1828. Licking
Association, rigidly Calvinistic and devoted to the Philadelphia
Confession of Faith, desired to enter into mutual correspondence with
Bracken, but had determined as a condition of it to require from Bracken
a pledge to support the Philadelphia Confession of Faith, which no doubt
would have been given in 1827; but in the meantime Smith had gone into
that district, and preached among the churches; and such men as Walter
Warden and Jesse Holton, already moved by the plea of Alexander
Campbell, and encouraged by the boldness and success of Smith, were
already favoring the return to the "ancient order of things." The letter
came from Licking requiring the pledge and was read before the
Association. After a prolonged discussion by various members, during
which Smith sat in silence, he finally saw his opportunity to speak.
This opportunity was given when James Arnold, a messenger from the North
Bend Association, moved that the terms proposed by Licking be rejected,
and that all further correspondence with that body be dropped. Smith
supported the proposition, and as he rose to do so took from his saddle
bags a copy of the Confession of Faith, and said.
Brethren, Licking requires of Bracken an utter impossibility. No one
can maintain inviolate the doctrine of grace as revealed in the
Scriptures, and at the same time, defend that which is taught in the
Philadelphia Confession of Faith; for the doctrine of the creed is not
the doctrine of the Bible. No two books in the world differ more than
these; and in no point do they differ more widely than on the doctrine
of salvation by grace.
He then contrasted the teaching of the New Testament with that of the
Confession of Faith, and his argument was so convincing that practically
all seemed satisfied that the terms proposed by Licking were
contradictory, and when the vote was taken the proposition to reject was
carried almost unanimously. A prominent witness of these events said:
It was John Smith that gave impulse and tone to the reformation in
Bracken, as he had already done in North District, Boone's Creek and
other associations.
It was decided while the Association was in session that Bracken would
recommend no creed or confession of faith but the New Testament. Bracken
did not, however, remain long of this mind; but went back into regular
fellowship in 1830; yet not without great loss by defection to the side
of those contending for the "ancient order of things". Benedict, the
Baptist historian, informs us that "the number of members was reduced
from 2,200 to 900 on account of the sweeping inroads of the Reformers."
The next association to take action in 1828 was the Boone's Creek. The
letter sent out by the Association in 1827 said to the churches
composing it: "We hear from some of the churches that they are
endeavoring to return to 'the ancient order of things', and they
recognize the Scriptures alone as an entire and sufficient rule of faith
and practice." During the spring and summer of 1828 there was an
increase of about 870 members by immersion, many of whom had been
brought in through the preaching of John Smith. The Association,
composed of thirteen churches, met on the third Sunday in September. The
question before it, raised in letters of two churches, was concerning an
amendment to the constitution to bring it into harmony with the Word of
God. The following action was taken by the Association and reported back
to all the churches:
We, therefore, recommend to the churches an abolition of the present
constitution, and, in lieu thereof, an adoption of this resolution:
Resolved, That we the Churches of Jesus Christ, believing the
Scriptures of the Old and New Testament to be the Word of God, and the
only rule of faith and obedience given by the great Head of the Church
for its government, do agree to meet annually on every third Saturday,
Lord's day, and Monday in September of each year, for the worship of
God, and on such occasions voluntarily communicate the state of
religion amongst us by letter and messenger. (Christian Baptist, Vol.
6. page 420.)
Such men as John Smith, William Morton, Jeremiah Vardeman and Jacob
Creath, Jr., all under the influence of the restoration movement, were
the leading spirits in this meeting. The report of the action of
churches with reference to the resolution was made a year later. The
result showed that seven churches voted to retain the constitution, six
voted to abolish it. At the meeting in 1830 these six churches were
dropped from the Association, and both the North District and Tate's
Creek messengers were rejected.
In 1829 Tate's Creek Association was under the controlling influence of
the restoration movement. A minority of orthodox Baptist churches
withdrew and called a meeting for the month of June, 1830, at which they
drew up a bill of errors against certain preachers and churches of the
Association. This Association was composed of delegates from ten of the
twenty-six churches. They organized and proceeded to meet as the "Tate's
Creek Association", and resolved to cut off correspondence with the
churches that "tolerated the heresy of Campbellism". Thus we see that
the majority of this Association was in line with the effort to restore
the "ancient order of things".
The Franklin and Elkhorn Associations were, however, not friendly to the
movement, though there was a strong and influential minority committed
to those principles. In 1829 Franklin Association adopted decrees
rejecting as heretical all those who sought to return to apostolic
Christianity and all churches were warned not to harbor any such errors.
The Elkhorn Association at its meeting in 1830 dropped from further
correspondence two churches, and refused to recognize the messengers
from the North District, thus excluding from Baptist fellowship eighteen
churches and 1,427 members.
The Russell Creek and South Concord Associations took action against
"Campbellite heresy", the latter passing a resolution advising all
churches to lock their doors against "the followers of Alexander
Campbell, who deny the agency of the Spirit". Very few of the Kentucky
Baptist Associations escaped the influence of the effort to return to
primitive Christianity.
The success of the movement only increased the bitterness and hate of
the opposition. No longer satisfied with misrepresentation, and with
closing the doors of their meeting places against Smith, the leaders of
the Baptist churches formulated measures for the forcible expulsion of
all who gave heed to the teaching of Smith and his co-workers. As this
purpose spread from church to church and from association to
association, Smith threw himself fearlessly into the breach, and with
his rugged eloquence sought to stay any attempt at disruption, and to
preserve the peace and order of religious society. As the heat of this
controversy grew intense, his genial spirit and good-fellowship were
only the more manifest. In the excitement of the times he alone was
calm. Amidst the cloud of angry faces that often denied him a hearing,
his countenance alone was lit up with a friendly smile. When the doors
were locked against him by some unfriendly hand, he would speak to those
who gathered to hear him on such occasions in the woods, refusing to
sanction any act of violence by which admittance might be gained. Though
from this time in the thickest of the fight, he was a man of peace; and
while others "gnashed on him with their teeth", he only replied in
pleasantries. The principles for which he now contended were the right
of free speech and private judgment. As railing accusations were brought
against him and those who shared his views, he would usually seek the
opportunity of replying, but was invariably refused the simple privilege
claimed.
The effort of John Smith, therefore, to maintain the unity of the
Baptist Church on the broad platform which he had framed for himself was
soon found unavailing. The unyielding policy of those who were
antagonistic to apostolic Christianity was to deny fellowship to those
who joined in the search to learn the way of the Lord more perfectly.
"Seek first to reclaim these reformers from their error", was the method
now suggested; "if your efforts should fail, invite them to leave you,
and to practice their reformation to themselves. If they will not go at
your request, separate them from you in the best way you can."
Henceforth his whole energy and strength were consumed in setting in
order the things lacking and strengthening the faith of the brethren. At
this time there were about eight thousand intelligent, pious men and
women in the State standing with Smith. During the winter and spring of
1831 he gave himself unreservedly to the rejected churches of the old
North District Association, organizing them after the New Testament
model, and pressing the claims of the primitive Gospel of larger
conquest.