God has but one people on the earth. He has given to them but one Book, and therein exhorts and commands them to be one family. A union such as we plead for—a union of God’s people on that one Book—must then be practicable. Every Christian desires to stand complete in the whole will of God. The prayer of the Savior, and the whole tenor of his teaching, clearly show that it is God’s will that his children should be united. To the Christian, then, such a union must be desirable. But an amalgamation of sects is not such a union as Christ prayed for and God enjoins. To agree to be one upon any system of human invention would be contrary to his will, and could never be a blessing to the church or the world: therefore the only union practicable or desirable must be based on the Word of God as the only rule of faith and practice. There are certain abstruse and speculative matters—such as the mode of the divine existence and the ground and nature of the atonement—that have for centuries, been themes of discussion among Christians. These questions are as far from being settled now as they were in the beginning of the controversy. By a needless and intemperate discussion of them much feeling has been provoked, and divisions have been produced. For several years past I have tried to speak on such subjects only in the language of inspiration, for it can offend no one to say about those things just what the Lord himself has said. In this scriptural style of speech all Christians should be agreed. It can not be wrong; it can not do harm. If I come to the passage, “My Father is greater than I,” I will quote it, but will not stop to speculate upon the consubstantial nature of the Father and the Son. “Have this mind in you, which was also in Christ Jesus: who existing in the form of God, counted not the being on an equality with God a thing to be grasped,” I will not stop to speculate upon the consubstantial nature of the Father and the Son. I will not linger to build a theory on such texts, and thus encourage a speculative and wrangling spirit among my brethren. I will present these subjects only in the words which the Lord has given me. I know he will not be displeased if we say just what he has said. Whatever opinions about these and similar subjects I may have reached in the course of my investigation, if I never distract the church of God with them or seek to impose them on my brethren, they will never do the world any harm.

I have the more cheerfully resolved on this course, because the gospel is a system of facts, commands, and promises; and no deductions or inferences from them, however logical or true, forms any part of the gospel of Jesus Christ. No heaven is promised to those who hold them, and no hell is threatened to those who deny them. They do not constitute, singly or together, any items of the ancient and apostolic gospel. While there is but one faith, there may be ten thousand opinions; and hence if Christians are ever to be one, they must be one in faith, and not in opinion. When certain subjects arise, and even in conversation or social discussion, about which there is a contrariety of opinion and sensitiveness of feeling, speak of them in the words of the Scriptures, and no offense will be given, and no pride of doctrine will be encouraged. We may even come, in the end, by thus speaking the same things, to think the same things.

For several years past I have stood pledged to meet the religious world, or any part of it, on the ancient gospel and order of things as presented in the words of the Book. This is the foundation on which Christians once stood, and on it they can, and ought to, stand again. From this I can not depart to meet any man, or set of men, in the world. While, for the sake of peace and Christian union, I have long since waived the public maintenance of any speculation I may hold, yet not one gospel fact, commandment, or promise will I surrender for the world. Let us, then, my brethren, be no longer Campbellites or Stoneites, New Lights or Old Lights, or any other kind of lights; but let us all come to the Bible, and to the Bible alone, as the only book in the world that can give us all the light we need.

When Smith had concluded, Stone arose, with his heart filled with love and hope, said:

I will not attempt to introduce any new topic, but say a few things on the subject presented by my beloved brother. Controversies in the church sufficiently prove that Christians can never be one in their speculations upon these mysterious and sublime subjects, which, while they interest the Christian philosopher, can not edify the church. After we have given up all creeds and taken the Bible, and the Bible alone, as our rule of faith and practice, we met with so much opposition that I was led to deliver some speculative discourses upon these subjects. But I never preached a sermon of that kind that really feasted my heart; I always felt a barrenness of soul afterwards. I perfectly accord with Bro. Smith that these speculations should never be taken into the pulpit; and when compelled to speak of them at all, we should do so in the words of inspiration.

I have not one objection to the ground laid down by him as the true Scriptural basis of union among the people of God, and I am willing to give him, now and here, my hand.

And as he spoke these words, he extended his hand to Smith, and it was grasped by a hand full of the honest pledges of love and fellowship, and the union of these two bodies was virtually accomplished. It was then proposed that all who felt willing to unite on the principles enunciated should signify it by giving to each other the hand of fellowship, and at once the audience joyfully joined hands in joyful accord. A song was sung, and, amid tears of inexpressible happiness, the union was confirmed.

Following this meeting, some further friendly conferences were held by means of committees, and by arrangement the members of both churches communed together on February 19, agreeing to consummate the formal and public union of the two churches on the following Lord’s day. During the week, however, some began to fear a difficulty in relation to the choice of elders and the practical adoption of weekly communion, which they thought would require the constant presence of an ordained administrator. The person who generally ministered to the Christian Church at Lexington at this time was Thomas Smith, a man of more than ordinary abilities and attainments, and long associated with the movement of Barton W. Stone. He was at first, apprehensive that the proposed union was premature, and that disagreements might arise in regard to questions of church order. The union was therefore postponed, and matters remained for a short time stationary, but it soon became apparent to the Christians that there were no exclusive privileges belonging to the preacher as it concerned the administration of the ordinances, and Thomas M. Allen, who enjoyed the esteem and confidence of the entire brotherhood, induced them to complete the union and to transfer to the new congregation, thus formed under the title of the “Church of Christ;” the comfortable church house which they had previously held under the designation of “the Christian Church.” This wise measure secured entire unanimity, and the formal and public union was consummated on February 26, as had been previously arranged, when they again broke bread together, and in that sweet and solemn communion again pledged to each other their brotherly love.

At Paris, Mr. Allen also effected a union of the two churches and the union at Georgetown, Lexington, and Paris soon led to union throughout the state. This desire for unity was greatly furthered by the efforts of John Smith and John Rogers, who had been appointed at the Lexington meeting to visit all the churches and hold meetings in conjunction with each other. Their work was wonderfully successful throughout Kentucky in uniting the two bodies. The effect of this union was very great on those who had never made any profession of religion. Multitudes became obedient to the faith throughout Kentucky, and an impetus was given to the cause by the union of the two peoples, which served to illustrate the overwhelming power which the gospel would exert upon the world if all the sad divisions among those who claim to follow Christ were healed. The sectarians of Kentucky, who had foretold a speedy disruption of the union, were surprised to find their prophecies unfulfilled, and not less grieved at the inroads continually made upon their own power, which, from this period steadily and rapidly declined. It is worthy of mention that at the time these events were happening in Kentucky, the spirit of union was prevailing over sectarianism in a number of other states also. Every preacher among them was a missionary and traveling evangelist.

“This union of the Christians and Reformers was not a surrender of one party to the other; it was an agreement of such as already recognized and loved each other as brethren to work and worship together. It was the union of those who held alike the necessity of implicit faith and of unreserved obedience; who accepted the facts, commands, and promises as set forth in the Bible; who conceded the right of private judgment to all; who taught that opinions were no part of the faith delivered to the saints; and who were now pledged that no speculative matters should ever be debated to the disturbance of the peace and harmony of the church, but when compelled to speak on controverted subjects, they would adopt the style and language of the Holy Spirit.” It was an equal and mutual resolution to meet on the Bible as on common ground and to preach the gospel rather than to propagate opinions.

Transcriber’s Notes