HENRY HOLCOMBE D.D and Elder Jacob Knapp NON CALVINIST BAPTIST EVANGELISTS OF PHILADEPHIA and NEW YORK

 This information is from the biography Henry Holcombe, by J.H. Campbell, 1874, page 191 and the "AUTOBIOGRAPHY OF ELDER JACOB KNAPP", introductory essay by  R. Jeffery  page VI.

Henry Holcombe, born 1762, was a Baptist evangelist who held "protracted meetings" in the Philadelphia area. He  was known as a revivalist of the first degree, and was opposed by many Calvinists. A Calvinist named R. Jeffery, who wrote an introductory essay for the Autobiography of Elder Jacob Knapp, another Non Calvinist evangelist, said of Holcombe "amid a storm of abuse, which scrupled at no outrage, persisted in preaching a free salvation, and in urging men to repent." As shown in previous articles, "free salvation" refers to general atonement and whosoever will, while "free grace" at that time, referred to Calvinism. 

Holcombe officiated in the presbytery that ordained Elder William T. Brantly, another Non Calvinist who pastored the First Baptist Church of Philadelphia, You can read about him here.

Jeffery, a Calvinist, tells of the state of Calvinism in New York in the early 1800's, in his "Introductory Essay" in the "Autobiography of Elder Jacob Knapp".  

" The opposition which was then manifested to protracted meetings, was not based on those excesses in the methods of conducting them which experience could correct, nor on usages the propriety of which time would determine, but on the high ground of the utter inconsistency of special human exertions for the conversion of men with the sovereignty of God in the purposes of redemption. Regeneration being a divine work, it was concluded that the conjunction of human agency in promoting it was a needless and arrogant presumption. The salvation of each sinner being an act of electing grace, therefore it could not be affected by human efforts. The gathering in of God's elect being according to his purpose and will, it was thought that his purpose and will would be accomplished independently of means and measures. God was able to achieve his own intentions without our agency; he knew who would be saved, and who would not be saved, and how to secure the salvation of those who were ordained unto eternal life; and in his own time he would bring his purposes to pass. The strength of God's people was to " lie still " in regard to all questions concerning the dissemination of the knowledge of Christ; and the chief concern of each disciple was, by processes of introspection, metaphysical analyses, and spiritual experiences, to settle, if possible, the great question of his own ordination unto salvation. Such was the system of theology - itself a perversion and abuse of the doctrines of grace- which prevailed throughout the Baptist denomination half a century ago. (He refers here to Regular Baptists, not Separate Baptists, as no worthy historian can say the Separates frowned upon protracted meetings and revivals, the very cause of their existence, not to mention that there was no Separate Baptist presence in the Northeast, altho there were many General Baptists. Jefferey was not a Baptist, and tended to lump them all into one category when he wrote about them.) As a matter of course, it wrought out its logical results in producing a state of conscientious apathy concerning the spiritual condition of the great mass of mankind. No wonder that there were no Sunday schools in connection with churches, the theology of whose members forbade them to pray even for the conversion of their own children; and who studiously avoided giving any suggestions or instructions to them, lest the workings of the Spirit should be interfered with and grieved, and thereby the sovereign and elective purpose of God should be defeated!"

" When. however, in the lapse of years, it became a demonstrated fact that sinners could be " soundly" converted, as the result of special efforts; when the churches which were composed of these " man-made converts" became numerous and influential, while the churches which maintained their opposition to new measures began to die out; when from the ranks of those converted in protracted meetings there went forth a new order of ministers in full sympathy with such instrumentalities,"

Here we can see that which most modern day Calvinists cannot admit. Those "churches" filled with "man made converts" (or "Arminians" as they liked to say) prospered while those who did not, died.  Keep in mind that the writer (Jeffery) is speaking of Holcombe and Knapp, both Non Calvinist Baptist evangelists, whose revivalist efforts spawned over 100,000 converts.

In a condensed article on Elder Knapp by Dr. Rick Flanders, (read here ), it says the following:

" Knapp was criticized for giving public invitations, especially by the strict Calvinists. (He) tells the story of a place where Calvinism had a particularly bad influence, but where he was welcomed to preach.  One night, the results of the altar call persuaded one of the Calvinists!  “As I was preparing the way for the inquirers to come forward to be prayed for, brother Duncan Dunbar stepped up to me and whispered in my ear, ‘Brother Knapp, it will not do to call sinners to the anxious seats in this city; the prejudices of the people will not admit of it.’  I replied, ‘I will not be crowded into the gutters by the prejudices of the people; I am going straight through, let the consequences be what they may.’  The invitation was then given; upon which some thirty souls came forward, weeping and begging for mercy.  Brother Dunbar, seeing this expression, at once arose and seconded the appeal, when several others came forward.”  *Anxious seats were where those coming forward during an altar call would sit to be prayed with.

Some Calvinists were so opposed to giving an invitation, that they went to meetings held by these evangelists only to mock them publicly, at times interrupting the service. In both the article by Dr. Flanders and in the Autobiography of Elder Jacob Knapp, a story is related of a Calvinist who was an "unbeliever" in invitations, and  made fun of Non Calvinists (who he called Arminians) because they believed Christ died for all, and prayer for the lost was efficacious, rose up during the altar call Knapp gave at Mulberry Street Baptist Church in New York City. Mockingly, he called for prayer for the devil to be saved. Knapp's response was both quick witted and humorous.

 " Knapp was not formed from anybody else’s mold.  He was himself, filled with the Holy Spirit.  Accounts of his words and works always record some of his humorous or startling deeds.  At the Mulberry Street Baptist Church in New York City, an arrogant unbeliever (in his methods) stood up and called on the congregation to pray for the Devil.  Without hesitation, Knapp from the pulpit responded calmly, “Brethren, this young man has asked you to pray for his father.” No one from that day on, ever dared speak out against Elder Knapp for his views. Elder Knapp pastored Baptist churches in Springfield, N.Y. and Watertown, N.Y. Another historical fact that shows there were Non Calvinists in the midst of Regular Baptists. It is estimated that Elder Knapp had over 100,000 converts during his ministry.. Given the fact that he ordained Elder William T. Brantly, a who was also a Non Calvinist pastor of the First Baptist Church of Philadelphia, which was the founding church of the Philadelphia Baptist Association, it would seem there were thousands of Non Calvinists in the midst of the capitol of the Regular Baptists.