Hosea Lot Holcombe (1780–1841) was Alabama's first church historian, as noted on his marker in Bessemer, Alabama. He was a Baptist evangelist and missionary, who moved from the Carolinas to Alabama in 1818. He was President of the Alabama Baptist Convention from 1833 to 1838. His book title is:
"A History of the Rise and Progress of the Baptists in Alabama: With a Miniature History of the Denomination from the Apostolic Age Down to the Present Time, Interspersed with Anecdotes Original and Selected, and Concluded with an Address to the Baptists of Alabama" (here)
I want to cite from Chapter IV titled "SOME BRIEF SKETCHES, RELATIVE TO THE CONTENTIONS AND DIVISIONS IN THE BAPTIST CHURCHES IN ALABAMA, WITH SOME SPECIMENS OF ANTI-ISM; REMARKS, ETC." In this chapter Holcombe describes the intense hostility manifested by the "antis" in the division over mission and education methods. He begins by saying:
"If the truth is the instrument, which God has ordained to recover men from their apostasy, and prepare them for his kingdom, what apology can Christians offer for a refusal to aid any practicable means of extending the knowledge of the truth? It is especially astonishing, that men who embrace Baptist principles should be hostile to Missions, to Tract Societies, to Theological Seminaries, and to other means of benevolence. Baptists have always contended for free inquiry, for the demolition of all the barriers which laws prejudice, and error oppose to the progress of truth. They have resolutely resisted the interference of the civil power in religious concerns; they have denied the right of government to establish parish lines; they have insisted that Christianity should be taught and maintained by moral means, by the power of argument, and the evidence of truth. Is it for Baptists, then, to oppose Missions, to decry Bible and Tract Societies, to proscribe Colleges and Theological Seminaries? Baptists, of all men in the world, ought to be foremost in these enterprises. Every thing which contributes to spread light among mankind, will hasten the triumph of our principles. It is a source of surprise and sorrow, that there are men who call themselves Baptists, and who are nevertheless opposed to all these exertions. Let them come forth as they are now doing, like the "Kehukee Association," and the "Reformed Churches." The sooner they disclose their true character, the better. Let the line be drawn distinctly between the friends and the enemies of Missions. Let those who choose to withhold their aid stand aside; and with the blessing of God, the great body of the denomination will advance, like an army with banners, to the "help of the Lord against the mighty."
I agree wholeheartedly. It is just bewildering that any man calling himself a Baptist, or Bible believer, would oppose efforts to educate people in the scriptures!
Notice again the evidence that the first name the "antis" chose was "Reformed." Why did they later reject that name for "Primitive" or "Old School"? Actually, seeing they were inventing new doctrines, the title "reformed" was more appropriate.
Holcombe continued:
"The Baptist State Convention of Alabama, was formed in 1823; the objects of the Convention at its organization was, and is yet, Foreign and Domestic Missions, and the education of young men called to the ministry. What the Convention has been instrumental in doing, we have spoken of, in the last chapter. Soon after the Convention was organized, some were opposed to the measure; but several years elapsed before there was much excitement on the subject. Whenever ministerial education was spoken of, it seemed to excite suspicion in the minds of a certain class of our brethren. It was thought that the Baptists were about to raise themselves to an improper height. A number of the ministers who were scattered through the state, became alarmed, under an impression that they were to be put down, hence opposition began to show itself. A number of them were much more concerned, it appears, for fear of being prostrated, or having to descend from their supposed eminence, than they were about studying to show themselves approved unto God."
I think this is true with regard to most of the frontier preachers. Others have said the same. They often opposed theological education, not so much because the scriptures forbade it, but because they felt like their pastoral positions were in jeopardy by a trained ministry.
Holcombe continued:
"We shall here make two or three extracts from the writings of the New Testers, which will show what anti-ism is."
This is what men such as R.B.C. Howell first called the "antis." They were "New Testers," or "New Test Men." They created the breach in the Baptist family by their bringing in a new test of fellowship, a test that was not in existence among their forefathers of previous centuries.
Holcombe continued:
"It has already been remarked, that for several years, the contention relative to doing good has been increasing. Coldness towards brethren has been manifested, and often in their associated capacity, rife contentions, unchaste, unchristian, and severe reflections, cast on brethren. This has been the case in different associations. To undertake to describe a scene which we witnessed in the Flint River Association, would be the most painful; in truth, it beggars description. There were some of the most pious, humble, respectable and intelligent brethren, who most affectionately and earnestly besought their anti-brethren, to suffer them to do as they felt bound in conscience to do, as they would with their own, and not let those things be a bar to Christian fellowship. They entreated, they plead by the mercies of God—by the love of the Saviour, and by the joys of heaven;—they wept—tears flowed—they cried to heaven —heaven smiled!!! But the adamantine hearts of the anti-brethren were not touched; they were apparently as hard as the nether millstone. Notwithstanding all this the missionary party still clave to them, hoping to win them over to the truth; yet it was evident they had no well-grounded hope, for the anties were determined and inflexible. Elder Wm. Crutcher, stood at their head, who appeared to be really sincere."
To any honest heart, the feelings and actions of these first Hardshells cannot be judged as being anything close to the spirit of Christ. The "anties" were "inflexible." Is that not why they are known as "Hardshells"? Stubborn, hardhearted, cantankerous, strifeful, etc. It seems clear to me that the missionary party showed the love of Christ, but got no show of it in return.
Holcombe continued:
"The Alabama Association, which was the largest in the state, made a division in October, 1838, or at least, a number of churches withdrew to form an anti-association, they being in the minority; which was accomplished in December following. We find from their minutes that 17 churches withdrew from the association, and one other united with them, which had not been associated. Their reasons for withdrawing were as follows: "Whereas, we, the Baptist Churches of Christ, in the State of Alabama, having for many years enjoyed peace and harmony, as members of the Alabama Baptist Association, but finding that we cannot now enjoy, nor maintain that harmony which has so long existed among us as a body, and believing that many of the members of said Association, have departed from their former principles by becoming members of the Missionary and other societies tributary thereto: therefore, we the above named churches, believing it to be a duty we owe God, and our posterity, to withdraw from the Alabama Baptist Association; and in order to maintain and keep up the union which has heretofore existed, we therefore, having met for that purpose, (according to previous appointment,) at Fort Dale Church, Butler county," &c.
The circular letter, written by elder Luke Hancy, for the Alabama Association, but rejected by that body, and placed on the minutes of the new anti association, called Ebenezer, was headed as follows, "The Alabama Association to the churches of which she is composed sends greeting." It appears that those brethren were so elated, or rather infatuated—so absorbed in their anti-mission principles—that they never once discovered they were not the Alabama Association. From this letter we give the following extracts,—"And now for a moment let us notice the language of some of the votaries of the new system. They say God complains—my people perish for the lack of knowledge. They also say, that if we urge on the mighty cause of education, Bible and tract distribution, and through missionary effort, we know that the millenial day will soon dawn upon the world. They entreat you to hasten, for if we pause—if we hesitate—people will perish for ever."—"But again, we are told by some, that we need an improved ministry; or, in other words, an educated ministry. As to the education, we know no objection, provided it is received before a call to the ministry; for Paul says,—' Let every man abide in the same calling wherein he was called." It is also said, that pious men that are called of God to preach his gospel—that they, in their ignorance, will ordain other ignorant men, and in that way a great deal of harm will be done. Oh! What An Insult To Deity, that men should say that God has no power to qualify men for the ministry, after he has called them."
Can you believe that Hardshells argue that ministers must get all their education before God calls them and not after? That is just plain nonsense and any reasonable mind knows it.
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