Again, the same author said, in referring to the years 1792-1796: "Its aggregate membership shows a loss, since 1792, of more than nine thousand; it had been losing for three years, the effect of the O'Kelly schism; but substantially, it had never been more vigorous or more progressive."' 10 Another writer, J. M. Buckley, likewise pointed out the decrease. He wrote: "The secession of O'Kelly reached its height in 1795, and combined with other impediments, caused a decrease of 4673 members among the whites, which augmented by a decrease of 1644 among the colored, made a net loss of nearly 6500. There was, however, an increase of 32 preachers."'" M. T. Morrill, a recognized writer of the Christian Denomination, declared that the Methodists lost 3670 communicants during the first year of the schism." MacClenny, the biographer of O'Kelly, as might be expected, made strong statements with regard to results. He said: "As to the popularity of the movement, we may judge by a comparison of the returns of the Methodist Church from his old district where his influence was greatest, that the people generally liked the new organization far better than they did the old. The year after the Lebanon Conference the number of communicants in the Methodist Church of Virginia decreased 3670, and a writer said 'they began to feel the effects of the division caused by the incessant efforts of James O'Kelly, and his followers.' The Methodist returns for 1797 showed a decrease of 300 white members; in 1798, 10 History of the Methodist Episcopal Church, III., 346. 11 History of Methodism, I., 346. 13 History of the Christian Denomination of America, 92. with sixty-three preachers on Virginia soil,and five hundred and forty members added from revivals, there was a small decrease. In 1799, the decrease was 336 whites and 120 blacks. These decreases occurred notwithstanding the fact that the Methodists marshaled all their forces against the Christian Church, and were continually holding revivals in this section, and doing aggressive missionary work, and organizing new churches among the frontier settlements."'" The seceders faced the problem of bringing about an effective organization. Among their numbers, the two political parties were represented, and the contest between the Republicans and Federalists became strenuous and exciting. The former prevailed, and O'Kelly formed a church with the title of Republican Methodist. Many religious organizations joined the new movement, and the resulting disputes over church property became distressing." The term "Republican Methodist," however, was not retained long, although O'Kelly's idea of a "republican, no-slavery, glorious church" was maintained." The first term of the original name was chosen because the church was to be run on Republican principles, all to stand on an equal footing, and each to have a voice in the government." The earliest important meeting of the new organization was held in the "Old Lebanon Church," Surrey County, Virginia, in August, 18 The Life of Rev. 14 Buckley, J. M. 15 Morrill, M. T. 16 MacClenny, W. James O'Kelly, 123, 124. History of Methodism, I., 342, 843. 1794. It was attended by about twenty ministers, representing a constituency of one thousand people." The two key notes of the movement were sounded here. Rice Haggard stood up with a copy of the New Testament in his hand and said: "Brethren, this is a sufficient rule of faith and practice, and by it we are told that the disciples were called Christians, ["] and I moved that henceforth and forever the followers of Christ be known as Christians simply.' 99 19 The motion was unanimously adopted. A Mr. Hafferty of North Carolina then moved to take the Bible itself as their only creed, and this too was carried." The new church emphasized in particular the following points: 1. The Lord Jesus Christ is the only head of the church. 2. The name Christian shall be used to the exclusion of all party and sectarian names. 3. The Holy Bible, or the Scriptures of the Old and New Testament, is our only creed, and a sufficient rule of faith and practice. 4. Christian character, or vital piety, shall be the only test of church fellowship and membership. 5. The right of private judgment and the liberty of conscience are the privilege and duty of all." Immediately after this meeting, O'Kelly, Haggard, Gurrey, R. Barrett, John Robinson, Jeter, 17 Morrill, M. T. History of the Christian Denomination, 92. 18 Acts 11: 26. 19 MacClenny, W. The Life of Rev. James O'Kelly, 116. 20 Ibid., 117. Ibid., 116-122. Reeves, and other companions began a vigorous and successful propagation of their views, especially in southern Virginia and contiguous parts of North Carolina. Affairs, nevertheless, did not always go smoothly in the new organization." Buckley declared: "The church divided upon the name, and some proposed to call themselves the Christian church; others objected holding that this would imply that there were no Christians but of their own party. Finally several of his preachers seceded, and in less than ten years they became so divided and subdivided that it was hard to find two of one opinion.'' 23 Morrill admitted trouble thus: "Things did not always move smoothly in the new denomination, and divisions later arose over baptism and kindred topics. 7724 The second of these important preliminary movements arose in New England a few years after the O'Kelly division. It was, however, entirely independent of the Methodist schism of the South. In 1800, Abner Jones, a Baptist of Vermont became greatly disturbed "in regard to sectarian names and human creeds.'' 25 In September, 1802, he organized a church of twenty-five members at 22 Morrill, M. T. History of the Christian Denomination, 92. 23 History of Methodism, I., 343. 24 History of the Christian Denomination, 92. J. F. Burnett, in The Origin and Principles of the Christians, page 17, says that O'Kelly was a strong believer in sprinkling as the Bible mode of baptism, and as late as 1809, taught that baptism by sprinkling should be the rule of the new church to the exclusion of all other modes. 25 Newman, A. H. A History of the Baptist Churches in the United States, 502. Lyndon, Vermont. The same year a second church was formed at Bradford. Jones formed another church at Hanover, New Hampshire, in 1802, and in March, 1803, still another at Piermont, in the same state. Elias Smith, likewise a Baptist of great popularity, was then preaching with much success in Portsmouth, New Hampshire. His views were similar to those of Jones; hence the church under his charge was led to adopt the same principles. In 1805, Smith began the publication of the Christian Magazine, which, in 1808, gave way to the Herald of Gospel Liberty. The latter, under different names, has continued until the present day." Within a few years, by persistent propaganda, the new party had succeeded in forming organizations in most or all of the New England States, New York, New Jersey, and Pennsylvania." Barton W. Stone, the leader in the last and the most important of these preliminary movements, was born near Port Tobacco, Maryland, December 24, 1772.2 He received his education at Guilford Academy, and embraced Christianity among the Presbyterians. With regard to his conversion, Stone afterwards wrote: "According to the preaching, and the experience of the pious in those days, I anticipated a long and painful struggle before I should be prepared to come to Christ, or, in the 28 Burnett, J. F. Origin and Principles of the Christians, 19, also Tyler, B. B. History of the Disciples of Christ, 30. self, 1. Newman, A. H. History of the Baptist Churches, 502. The Biography of Eld. Barton Warren Stone, Written by Him |