ALEXANDER CAMPBELL
Alexander Campbell, the son, arrived in this country September 29, 1809,
just as the proof sheets of the Declaration and Address were coming from
the press, and as a matter of the first concern with him, Thomas
Campbell gave a full detail of the events already related to his son,
and desired especially that he should read and consider the Declaration
and Address. This Alexander did, and fell in heartily with the action of
his father and the principles set forth therein. A new world of thought
and life was now opened to him. He had spent one of the two years of
separation in study at the University of Glasgow, where his father had
formerly studied, and while there came more intimately under the
influence of the new ideas and movements of the country. There he had
met Greville Ewing, the Haldanes, and other religious leaders of the
time who were pressing for larger liberty of religious service under the
rule of a stricter conformity to the Scriptures, and had in a large
measure imbibed these principles. He had not had the courage to write to
his father of his change of convictions from the old church, and now
feared that his changed course would bring him deep pain. In this
attitude of mind the meeting between father and son took place. Happy
was the surprise when each learned that the other no longer adhered to
the old religious party in which they had been reared.
SUBJECT AND ACT OF BAPTISM SETTLED
While reading the proof sheets of the Declaration and Address, Alexander
Campbell had a conversation on the principles set forth therein with a
Mr. Riddle, of the Presbyterian Church, whom he accidentally met. When
the proposition that "nothing should be required as a matter of faith or
duty for which a 'Thus saith the Lord' could not be produced either in
express terms or by approved precedent," was introduced, Mr. Riddle very
promptly replied that the words, however plausible in appearance, were
not sound; for if that were followed it would be necessary to abandon
infant baptism. To which he replied, "Why, sir, is there in the
Scriptures no express precept nor precedent for infant baptism?" "Not
one, sir," was the prompt reply.
This reply startled and mortified Mr. Campbell, and shortly afterward he
mentioned the suggested difficulty to his father, who replied, "We make
our appeal to the law and the testimony. Whatever is not found therein
must of course be abandoned." Not willing to remain in uncertainty on
the subject, he procured all the books and tracts he could favorable to
the practice. On reading them he was disgusted with the assumptions and
fallacious reasonings to sustain the practice, and threw them aside with
the faint hope of finding something more convincing in the Greek New
Testament. "This, however, only made the matter worse, and upon again
entering into a conversation with his father on the subject he found him
entirely willing to admit that there were neither 'express terms' nor
'precedent' to authorize the practice. 'But,' said he, 'as for those who
are already members of the church and participants of the Lord's Supper,
I can see no propriety, even if the scriptural evidence for infant
baptism be found deficient, in their unchurching or paganizing
themselves, or in putting off Christ, merely for the sake of making a
new profession; thus going out of the church merely for the sake of
coming in again.'"
From this it seems that he was disposed only to concede that they ought
not to teach nor practice infant baptism without divine authority, and
that they should preach and practice scriptural baptism in regard to all
who were to make, for the first time, a profession of faith. In
deference to his views, the son dismissed the subject for the time,
"seemingly satisfied with the fallacious reasoning imposed by
circumstances, which prevented his father from seeing then the real
position which baptism occupied in the Christian economy, and
consequently from making, in regard to it, a practical application of
his own principles." With this Alexander Campbell seems to have
suspended his investigation of the subject, and to have foreborne giving
to it that impartial and continued attention necessary to the discovery
of truth. In a discourse delivered June 5, 1811, on Christ's commission
to his apostles (Mark 16:15,16), he said, in reference to baptism: "As I
am sure it is unscriptural to make this matter [baptism] a term of
communion, I let it slip. I wish to think and let think on these
matters."
But circumstances came up later which compelled him to give it a most
painstaking examination. He was married March 12, 1811, and on March 13,
1812, his first child was born. Soon after this event a great change
took place in his views in regard to baptism. His wife, with her father
and mother, was still a member of the Presbyterian Church, and, as the
child grew, it was natural that the subject of infant baptism should
become one of immediate practical interest. As viewed from the viewpoint
of his early education, infant baptism was a rite justified,
inferentially at least, and not to be neglected; but viewed from the
principles set forth in the Declaration and Address it possessed no
divine authority, yet as an ancient and venerated practice, and for the
sake of peace, it seemed to his father and to himself expedient to allow
its continuance in the case of such members as conscientiously believed
it proper. Most of the members of the church, furthermore, supposed
themselves to have been baptized into the church in their infancy. From
the occasional discussions of the subject among the members of the Brush
Run Church, there was an increasing conviction on the part of many that
baptism was a matter of much more importance than had been generally
supposed, and now his changed relationship caused him to share in this
conviction. Admitting that infant baptism is without divine warrant
assumed a very different aspect, and was no longer, "May we safely
reject infant baptism as a mere human invention?" but, "May we omit
believers' baptism, which all admit to be divinely commanded?" In other
words, if infant baptism is without divine warrant, it is invalid, and
they who receive it are as a matter of fact still unbaptized. "When they
come to know this in after years, will God accept the credulity of the
parent for the faith of the child?" "Men may be pleased to omit faith on
the part of the person baptized, but will God sanction the omission of
baptism on the part of the believer, on the ground that in his infancy
he had been the subject of a ceremony which had not been enjoined?" "On
the other hand, if the practice of infant baptism can be justified by
inferential reasoning on any sufficient evidence, why should it not be
adopted or continued by common consent, without further discussion?"
Such were some of the thoughts which at this time passed through the
mind of Alexander Campbell. Desiring to maintain "a conscience void of
offense toward God and men," and sensible of the responsibilities
resting upon him in the new relationship which he sustained as a father,
he was led to think more earnestly and seriously upon the whole subject,
so that he might not come short in any duty that God had placed upon
him. At this point he parted company with all uninspired authorities and
turned to the Greek New Testament and diligently applied himself to the
meaning of the words translated into the English by the words "baptize"
and "baptism," and soon became thoroughly satisfied that the act
indicated by them could not be performed short of a burial of the
subject in water. By further investigations he was led to the strong
conviction that believers, and believers only, were the scriptural
subjects of the ordinance. "He now fully perceived that the rite of
sprinkling to which he had been subjected in infancy was wholly
unauthorized, and that he was, consequently, in point of fact, an
unbaptized person, and hence could not consistently preach a baptism to
others of which he had never been a subject himself." The subject was of
such serious and anxious inquiry that he frequently conversed with his
wife on the subject; she also became interested in it, and finally
reached the same conclusion.
Having now reached such a definite conclusion in regard to the matter,
he could not long refrain from putting his convictions into practice, so
he resolved to obey what he now found to be a positive, divine command.
Some time prior to this he had formed an acquaintance with Matthias
Luce, a Baptist preacher, who lived some thirty miles distant, to whom
he now decided to apply to perform the rite. On his way to see him he
called to see his father and the family. Soon after his arrival his
sister, Dorothea, took him aside and told him that she had been in great
trouble for some time in regard to the validity of her baptism, as she
could find no authority whatever in the New Testament for infant
baptism, and as she had received nothing else, could not resist the
conviction that she had never been baptized, and requested him to lay
her difficulties before her father. To this unexpected announcement he
responded that he also had reached the same conclusion and was then on
his way to arrange with Mr. Luce to immerse him, and that he would lay
the whole matter before their father. Accordingly he sought and obtained
an interview with him; discussed the subject at some length, and
concluded with these words: "I now fully and conscientiously believe
that I have never been baptized, and consequently I am, in point of
fact, an unbaptized person; and hence can not consistently preach
baptism to others, as I have never submitted to it myself." To this his
father responded, "I have, then, nothing further to add. You must please
yourself."
As Alexander was leaving the next morning, his father said: "When,
where, and by whom do you intend to be immersed?" To which Alexander
replied: "As to the place, I prefer to be baptized near home, among
those who are accustomed to hear my preaching; as to the time, just as
soon as I can make arrangements with a suitable Baptist preacher. I will
let you know as soon as I make the necessary arrangements." The
interview with Mr. Luce was satisfactory and everything was
satisfactorily arranged. Mr. Richardson gives the following interesting
account of the baptism:
Wednesday, June 12, 1812, having been selected, Elder Luce, in company
with Elder Henry Spears, called at Thomas Campbell's on their way to
the place chosen for the immersion, which was the deep pool in Buffalo
Creek, where three members of the Association had formerly been
baptized. Next morning, as they were setting out, Thomas Campbell
simply remarked that Mrs. Campbell had put up a change of raiment for
herself and him, which was the first intimation that they also
intended to be immersed. Upon arriving at the place, as the greater
part of the Brush Run Church, with a large concourse of others,
attracted by the novelty of the occasion, were assembled at David
Bryant's house, near the place, Thomas Campbell thought it proper to
present, in full, the reasons which had determined his course. In a
long address he reviewed the entire ground which he had occupied, and
the struggles that he had undergone in reference to the particular
subject of baptism, which he had earnestly desired to dispose of, in
such a manner that it might be no hindrance in the attainment of that
Christian unity which he had labored to establish on the Bible alone.
In endeavoring to do this he admitted that he had been led to overlook
its importance, and the very many plain and obvious teachings of the
Scriptures on the subject; but having at length attained a clearer
view of duty, he felt it incumbent upon him to submit to what he now
saw an important Divine institution. Alexander afterwards followed
with an extended defense of their proceedings, urging the necessity of
submitting implicitly to all God's commandments, and showing that the
baptism of believers only was authorized by the Word of God.
In his remarks, he had quoted, among other scriptures, the command of
Peter to the believers on the day of Pentecost: "Repent and be
baptized, every one of you, in the name of Jesus Christ, for the
remission of sins, and you shall receive the gift of the Holy Spirit;"
and had dwelt at length upon the gracious promises of God to all who
should obey him. When he had concluded, James Hanan, who, with his
wife, had also concluded to be baptized, took his child from its
mother's arms and requested her to walk aside, asked her what she
thought of the declaration of Peter, "You shall receive the gift of
the Holy Spirit," and how she understood it. Mrs. Hanan, being well
acquainted with the Scriptures, soon gave a satisfactory reply, and
both were accordingly baptized along with the rest, consisting of
Alexander Campbell and his wife, his father and mother, and his
sister--in all, seven persons. Alexander had stipulated with Elder
Luce that the ceremony should be performed precisely according to the
pattern given in the New Testament, and that, as there was no account
of any of the first converts being called upon to give what is called
"a religious experience," this modern custom should be omitted, and
that the candidates should be admitted on the simple confession that
"Jesus Christ is the Son of God." These points he had fully discussed
with Luce during the evening spent at his house when he first went up
to request his attendance, and they had been arranged as he desired.
Elder Luce had, indeed, at first objected to these changes, as being
contrary to Baptist usage, but finally consented, remarking that he
believed they were right, and he would run the risk of censure. There
were not, therefore, upon this occasion, any of the usual forms of
receiving persons into the Church upon a detailed account of religious
feelings and impressions.... All were, therefore, admitted to
immersion upon making the simple confession of Christ required of the
converts in the apostolic times. The meeting, it is related, continued
seven hours. (Memoirs of A. Campbell, Vol. I, pages 396-398.)
Within a week of the immersion of the Campbells and their group,
thirteen other members of the Brush Run Church asked to be immersed, and
it was done by Thomas Campbell, upon a simple confession of their faith
in Jesus Christ as the Son of God. It was not long before the entire
church of thirty or more members were immersed, for those who did not
accept immersion withdrew from the church and united with some of the
denominations in the community. Immersion became a condition of union
and communion with the Brush Run Church. Its conversion into a company
of immersed believers did not bring them any favor from the pedobaptist
churches of the community.
The Brush Run Church had come to its position under the guidance of
primitive apostolic example and its application to every item of faith
and practice which is adopted in its order. It was not seeking agreement
with any religious body, but "the old paths," agreement with the
"original standard," "that it might come fairly and firmly to original
ground upon clear and certain premises, and take up things just as the
apostles left them." It was feeling its way and making sure of its
ground as it went. It knew of no religious body that stood upon original
ground; none that dared to return to the original standard. The sense of
freedom which it enjoyed in being bound only by the New Testament with
respect to all doctrines and practices, was equaled only by the sense of
certainty it enjoyed in being infallibly guided by the New Testament to
the true conditions of unity and communion.
THE REDSTONE ASSOCIATION
As was to be expected, the attitude of the Brush Run Church in becoming
a body of immersed believers awakened a storm of opposition from the
pedobaptist ranks, and its members became the subjects of no little
persecution. Misrepresentations of all kinds, were freely circulated
among the people. Family and friendship ties were broken, and the common
civilities of society were denied to this new order of "heretics." It is
related that Alexander Campbell, returning after nightfall from one of
his appointments about this time, was overtaken by a violent storm.
Calling at the house of a member of the Seceder Church, he asked for
shelter from the violence of the storm. Before granting his request she
desired to know his name. On being informed she promptly refused him
admittance, giving as her reason her hostility to his religious views.
So he was forced to continue his journey through an almost trackless
forest, until he reached his home. These trials, so far from
discouraging this feeble band of earnest searchers for the truth, served
rather to strengthen their faith and zeal. Convinced of the correctness
of their course, they were drawn more closely to each other by the petty
persecutions which they were now called upon to suffer. "They often
visited each other's houses, frequently spending the greater portion of
the night in social prayer, in searching the Scriptures, asking and
answering questions, and singing hymns of praise." Thus was laid, in
obscurity and adversity, the foundation of the great work of returning
to the "example of the primitive Christians exhibited in the New
Testament; without any addition whatever of human opinions or inventions
of men."
A new situation now confronted them. When the Baptists heard of the
action of the Brush Run Church in submitting to immersion and adopting
it in their practice, they were highly elated and began to urge the
church to join the Redstone Association, which embraced all the Baptist
churches of that region. Alexander Campbell had not been favorably
impressed with the Baptists, either as ministers or people, and had no
idea of uniting with them. He, however, liked the people better, and the
preachers less, the more he became acquainted with them. He did not
press himself upon their attention, but they knew his power as a
preacher and often sent for him to preach for them. He visited their
association which convened at Uniontown, Pa., in the autumn of 1812. He
went as a spectator, and returned more disgusted than when he went. He
was invited to preach, but he declined, except one evening in a private
family, "to a dozen preachers and twice as many laymen." He returned
home not intending ever to visit another association. Later on he
learned that the Baptists themselves did not appreciate the preaching or
the preachers of that association. They regarded the speakers as worse
than usual, and their discourses as not at all edifying. Then they
pressed on Mr. Campbell from every quarter to visit their churches, and
preach for them. He often spoke to Baptist congregations for sixty miles
around.
The matter of joining the Redstone Association was laid before the Brush
Run Church in the fall of 1813. They discussed the propriety of the
measure. After much discussion and earnest desire to be directed by the
wisdom that cometh down from above, they finally concluded to make an
overture to that effect, and to write out a full view of their
sentiments, wishes and determinations on the subject. They did so,
exhibiting their remonstrance against all human creeds as bonds of
communion and union among Christians, and expressing a willingness, upon
certain conditions, to co-operate or unite with that association,
provided always that they should be allowed to teach and preach whatever
they learned from the Holy Scriptures, regardless of any creed or
formula in Christendom.
The proposition was discussed at the association, and, after much
debate, was decided by a good majority in favor of their being received.
Thus a union was formed. But the party opposed, though small, began
early to work, and continued with a perseverance worthy of a better
cause. But for three years they could do nothing. The situation in which
Mr. Campbell found himself, soon after his connection with the Redstone
Association of the Baptist churches, was not at all inviting. The
originality of his method in dealing with the Scriptures, and his utter
disregard for customs, however time-honored, which were not sanctioned
by primitive precept or example, awakened the suspicion of the more
narrow-minded of the Baptist preachers, who were not slow in manifesting
their disapproval. His popularity among the churches of the association
no doubt added to their displeasure, and at every opportunity he was
made to feel the sting of their resentment. This hostility, which at
first manifested itself in slights and little annoyances, at last led to
an open attack upon his teachings.
When the association met at Cross Creek in August, 1816, in spite of the
intrigues of his enemies he was appointed as one of the speakers, on
which occasion he preached his great "Sermon on the Law." In that
discourse he sharply discriminated between the law of Moses and the
Gospel, showing that the former had served its purpose, and that its
authority had passed away when the kingdom of the Messiah was
established. This marked another important advance in the progress of
the efforts to return to apostolic Christianity. The distinction between
the law and the Gospel, the old covenant and the new, the letter and the
spirit, the Jewish commonwealth and the kingdom, had been greatly
obscured in popular thought. It was claimed that the law was still
alive, and that Christians come under its provisions as such, with the
exception of its strictly ceremonial parts, and that the church under
the Christian dispensation is the same that existed under the Jewish
dispensation. The sermon, though containing but plain Scripture
teaching, was such a bold assault upon the theology and style of
preaching current among the Baptists that it created a great sensation
in the association, and raised a storm of persecution. The common people
were, for the most part, pleased with his simple, natural presentation
of the truth, but this only added fuel to the flame of bitterness which
some of the preachers cherished against him. "This will never do," they
said, "this is not our doctrine."
In consequence of the views presented in this sermon, Mr. Campbell was
"brought up for trial and condemnation" at the next meeting of the
association in the autumn of 1817. At that time but few were ready to
accept the conclusion in the sermon, and the actual adherents of the
teaching, scattered among the Baptists of three States, did not number
more than one hundred and fifty persons; but notwithstanding this feeble
support, upon investigation he was acquitted of the charge made against
him. Opposition to him increased in the Redstone Association, and some
of the preachers determined to manufacture a sentiment that would thrust
him out when the association should meet in September, 1823. In
pursuance of this purpose certain influential men canvassed all the
churches and secured the appointment of messengers who were in sympathy
with themselves in opposition to Mr. Campbell; and when the association
met all things were in readiness to exclude the author of the "Sermon on
the Law" from the fellowship of the association. But to the astonishment
and chagrin of the plotters, when the letter from the Brush Run Church
was read, Mr. Campbell, though present, was not mentioned as a
messenger. This cooled the ardor of his enemies who had hoped to close
Baptist ears against him by a decree of excommunication, and crush his
influence generally by putting him in the discreditable position of one
expelled from the association. A motion being made to invite him to a
seat in the body, his enemies opposed it, and demanded to know why he
had not been sent as a messenger. After much discussion Mr. Campbell
relieved the situation by stating that the church of which he was then a
member did not belong to the Redstone Association. In describing the
chagrin of his enemies when this announcement was made, Mr. Campbell
says:
Never did hunters, on seeing the game unexpectedly escape from their
toils at the moment when its capture was sure, glare upon each other a
more mortifying disappointment than that indicated by my pursuers at
that instant, on hearing that I was out of their bailiwick, and
consequently out of their jurisdiction. A solemn stillness ensued, and
for a time all parties seemed to have nothing to do.
Foreseeing the storm that was gathering, and learning, just a few weeks
before the time for the association to convene, the plans that were
being so industriously laid to exclude him from the association, he
determined to defeat the project in a way which his enemies little
expected, but which was in strict accordance with Baptist usage. As he
had been frequently solicited by Adomson Bently to leave the Redstone
Association and unite with the Mahoning, and as a number of the members
of the Brush Run Church lived in Wellsburg and vicinity, he decided this
was an opportune time to form a separate congregation in which he would
have his membership, and which might afterward unite with the Mahoning
Association. He announced, therefore, to the church at Brush Run that he
desired from them letters of dismission for himself and some thirty
other members in order to constitute a church at Wellsburg. This request
was granted and a congregation was at once formed in the town of
Wellsburg, and continued to assemble regularly ever afterward in the
house which had been previously erected for that purpose. Thus were the
unrighteous attempts of wicked men defeated.
A WIDER FIELD
Shortly before the events already mentioned, Mr. Campbell was very
unexpectedly drawn into a discussion with John Walker, a minister of the
Seceder Presbyterian Church. It came about in this way: The jealousy of
rival religious parties at Mount Pleasant, Ohio, led to a controversy
between Mr. Walker and Mr. Birch, a Baptist preacher, which ended in a
challenge by Mr. Walker to meet any Baptist preacher of good standing in
the public discussion of the question of baptism. The high opinion
entertained throughout that region for Mr. Campbell's ability led to his
selection as the most suitable champion of the Baptist cause. Owing to
the circumstances under which he was placed, he did not give an
immediate answer. In the meantime Mr. Birch renewed the appeal, and
finally made it more urgent by stating that it was the unanimous wish of
all the Baptist churches throughout that region that he should be their
representative in the discussion. Being thus called upon by the church,
and urged by personal friends, he could no longer refuse to yield to his
own convictions of public duty.
His hesitancy was not due to his own disinclination, but in deference to
his father, who did not regard "public debates the proper method of
proceeding in contending for the faith once delivered to the saints."
He, however, finally succeeded in convincing his father that, however
much the usual unprofitable debates upon human theories were to be
deplored and avoided, no objection could lie against a public defense of
revealed truth, for which the Scriptures afforded abundant precedent.
Having gained this point with his father, he finally informed Mr. Birch
of his willingness to enter the discussion.
All preliminaries having been arranged, the discussion began on Monday
morning, June 19, 1820, at Mount Pleasant, Ohio. It was attended by a
large concourse of people and created great interest. Mr. Walker's first
speech was very brief, and as it gives the gist of his whole contention
throughout the debate, I will give it in full:
My friends, I do not intend to speak long at one time, perhaps not
more than five or ten minutes, and will, therefore, come to the point
at once: I maintain that baptism came into the room of circumcision;
that the covenant on which the Jewish Church was built, and to which
circumcision is the seal, is the same with the covenant on which the
Christian Church is built, and to which baptism is the seal; that the
Jews and the Christians are the same body politic under the same
lawgiver and husband; hence the Jews were called the congregation of
the Lord; and the bridegroom of the church says, "My love, my
undefiled is one"--consequently the infants of believers have a right
to baptism.
In response to this speech Mr. Campbell said that the pedobaptists acted
as if they did not themselves believe infant baptism to be true, since,
in point of fact, they did not put baptism in the room of circumcision,
as they did not confine it to males only and extend it to servants as
well as to children, perform it on the eighth day, etc.; and then
proceeded to point out various differences between the two institutions
which rendered the supposed substitution of the one for the other
impossible. Among these he particularizes the fact that circumcision
required only carnal descent from Abraham, but that baptism demanded
faith in Christ as its indispensable prerequisite; and that baptism
differed from circumcision in the nature of the blessings it conveyed,
which were spiritual and not temporal: "Baptism is connected with the
promise of the remission of sins and the gift of the Holy Spirit." This
utterance is his first public recognition of the importance of baptism.
While he then distinctly perceived and asserted a scriptural connection
between baptism and remission of sins, he seems at this time to have
viewed it only in the light of an argument and to have but a faint
conception of its great practical importance in the economy of grace.
As the discussion proceeded, all recognized that he was an invincible
defender of what he believed the Scriptures taught. His whole training
had fitted him for such an arena. His liberal education, his extensive
reading, his wonderful memory, his faultless diction, his remarkable
self-control, sustained as they were by deep earnestness of purpose,
gave him at once a vantage ground which he never relinquished. But such
was the originality of his method in handling the truth and his freedom
from the accepted terms of the theological schools that even the
victory, which was universally admitted to be with him, was not accepted
by many of the Baptists as an unmixed blessing. The opportunities and
issues of the debate were such as to convince Mr. Campbell of its
practical utility in disseminating the truth and he gave the following
challenge in his concluding speech.
I this day publish to all present that I feel disposed to meet any
pedobaptist minister of any denomination, of good standing in his
party, and I engage to prove in a debate with him, either orally or
with the pen, that infant sprinkling is a human tradition and
injurious to the well-being of society, religious and political.
Such a challenge was well calculated to make a deep impression on all
who heard it, and this was what he designed it to do. In the frankness
of his independent spirit he, from that time forward, held himself in
readiness to meet in public discussion any worthy champion who might
rise in opposition to the truths he taught, or in defense of popular
religious error.
The effect of this discussion, however, was to aid Mr. Campbell's
growing reputation. His fame was widely extended by the publication of
the debate, which was read by thousands, and began soon to produce
results far beyond his fondest hopes. The printed debate circulated very
widely among the Baptists, who felt that they had the best of the
argument. While some Baptists "remained extremely dubious in regard to
the orthodoxy of their champion," others took grateful pride in him, and
felt, as one Baptist declared, that "he had done more for the Baptists
in the West than any other man."
The printing and circulation of the debate opened the eyes of Mr.
Campbell to the power and usefulness of the press. From that time
forward he cherished the hope that he might do something upon a more
extended scale to rouse the people from their spiritual lethargy. Step
by step he had been brought to an eminence from which he could survey
the wide field in which he was destined to labor, and he now nerved
himself for the undertaking. After maturing his plans, he conferred with
his father and others concerning the advisability of issuing a monthly
publication in the interest of religious truth. They heartily approved
his plan, and he issued in the spring of 1823 a prospectus for the work
which he proposed to call "The Christian Baptist." In this prospectus
the nature and objects of the publication were candidly and clearly
stated, as follows:
The "Christian Baptist" shall espouse the cause of no religious sect,
excepting that ancient sect "called Christians first at Antioch." Its
sole object shall be the eviction of the truth and the exposing of
error in doctrine and practice. The editor, acknowledging no standard
of religious faith or works other than the Old and New Testament, and
the latter as the only standard of the religion of Jesus Christ, will,
intentionally at least, oppose nothing which it contains, and
recommend nothing which it does not enjoin. Having no worldly interest
at stake from the adoption or reprobation of any articles of faith or
religious practice, having no gift nor religious emolument to blind
his eyes or to pervert his judgment, he hopes to manifest that he is
an impartial advocate of truth.
He dedicated the work "to all those, without distinction, who
acknowledge the Scriptures of the Old and New Testaments to be a true
revelation from God, and the New Testament as containing the religion of
Jesus Christ; who, willing to have all religious tenets and practices
tried by the divine Word, and who, feeling themselves in duty bound to
search the Scripture for themselves in all matters of religion, are
disposed to reject all doctrine and commandments of men, and to obey the
truth, holding fast the faith once delivered to the saints."
The Campbell-McCalla Discussion
While making preparations to issue The Christian Baptist, he received a
letter from Mr. McCalla, a Presbyterian preacher of Augusta, Ky.,
accepting his challenge given at the conclusion of the Walker debate.
Mr. McCalla had been a lawyer and had gained a high reputation among the
Presbyterians for his polemical powers. It was therefore greatly desired
by his friends and the pedobaptists of the community that he should have
an opportunity to retrieve, if possible, the injury which had been done
to their cause by the generally-admitted failure of Mr. Walker. After
having ascertained his standing, Mr. Campbell agreed to meet him, and
arrangements were made for the discussion to take place at Washington,
Ky., beginning October 15, 1823. As the Ohio River was too low for
navigation at the time, Mr. Campbell made the entire distance of about
three hundred miles on horseback.
Here, as in his former discussion, the entire bearing of the baptismal
question was carefully canvassed. Each controverted point was hotly
contested in the presence of a vast assemblage, which had been drawn
together by Mr. Campbell's reputation and their own interest in the
question at issue. During this discussion, which continued seven days,
in addition to his defense of the scriptural act and subject of baptism,
the design and importance were set forth and examined in a systematic
form, and with such critical ability as to astonish his hearers. In the
discussion with Walker he barely touched the design of baptism, but
either during that debate or while transcribing it for publication, an
impression was made on his mind that it had a very important meaning and
that it was in some way connected with remission of sins, but he was so
engaged in other matters that it passed out of his mind till he received
the challenge to meet McCalla in debate, when he resolved to settle its
true import before he ever debated the subject again. In the
investigation, he examined the New Testament with great care and
discussed the subject with his father for several months, and formed his
conclusion after thorough examination and reflection, and after he saw
that it was the way marked out by the Holy Spirit he had no hesitancy,
on the second day of the debate with McCalla, in saying:
Our third argument is deduced from the design or import of baptism. On
this topic of argument we shall be as full as possible, because of its
great importance, and because perhaps neither Baptists nor
Pedobaptists sufficiently appreciate it. I will first merely refer to
the oracles of God, which show that baptism is an ordinance of the
greatest importance and of momentous significance. Never was there an
ordinance of so great import or design. It is to be but once
administered. We are to pray often, praise often, show forth the
Lord's death often, commemorate his resurrection every week, but we
are to be baptized but once. Its great significance can be seen from
the following testimonies: The Lord saith, "He that believeth and is
baptized shall be saved" (Mark 16:16). He does not say, "He that
believeth and keeps my commandments shall be saved," but he saith, "He
that believeth and is baptized shall be saved." He placeth baptism on
the right hand of faith. Again, he tells Nicodemus that "unless a man
be born of water and of the Spirit he can not enter into the kingdom
of God." Peter, on the day of Pentecost, places baptism in the same
exalted place. "Repent," says he, "and be baptized, every one of you,
for the remission of sins" (Acts 2:38). Ananias saith to Paul, "Arise
and be baptized and wash away thy sins, calling upon the name of the
Lord" (Acts 22:16). Paul saith to the Corinthians, "Ye were once
fornicators, idolaters, adulterers, effeminate, thieves, covetous,
drunkards, rioters, extortioners, but ye are washed in the name of the
Lord Jesus," doubtless referring to their baptism. He tells Titus,
"God our Father saved us by the washing of regeneration and renewing
of the Holy Spirit" (Titus 3:5). See again its dignified importance.
Peter finishes the grand climax in praise of baptism: "Baptism doth
now also save us ... by the resurrection of Jesus Christ from the
dead" (I Peter 3:21).
It was this view of baptism misapplied that originated infant baptism.
The first errorists on this subject argued that if baptism was so
necessary for the remission of sins, it should be administered to
infants, whom they represented as in great need of it on account of
their "original sin." Affectionate parents, believing their children
to be guilty of "original sin," were easily persuaded to have them
baptized for the remission of "original sin," not for washing away
sins actually committed. Faith in Christ is necessary to forgiveness
of sins, therefore baptism without faith is an unmeaning ceremony.
Our argument from this topic is, that baptism being ordained to be to
a believer a formal and personal remission of all his sins, can not be
administered unto an infant without the gravest perversion and abuse
of the nature and import of this ordinance. Indeed, why should an
infant that never sinned--that, as Calvinists say, is guilty only of
"original sin," which is a unit--be baptized for the remission of
sins? ("Campbell-McCalla Debate," pages 116, 117, 136.)
For a number of years prior to the debate Mr. McCalla had taken great
delight in assailing the distinctive tenets of the Baptists, and gave
them no little annoyance. As the debate progressed his defeat became
more and more manifest and raised Mr. Campbell to great popularity among
them; but as it was not his intention to seek popularity among them by
catering to their admiration, by fostering their favorite but defective
views of the Gospel and its institutions, he deemed it wise on the
evening of the fifth day of the debate to candidly inform the principal
Baptist preachers present of the exact position which he occupied. Being
assembled in a room where he had called them together, he introduced
himself fully to their acquaintance in the following manner, as related
by himself:
"Brethren, I fear that if you knew me better you would esteem and love
me less. For let me tell you that I have almost as much against you
Baptists as I have against the Presbyterians. They err in one thing
and you in another; and you are each nearly equidistant from original
apostolic Christianity." I paused; and such a silence as ensued,
accompanied by a piercing look from all sides of the room, I seldom
before witnessed. Elder Vardeman at length broke the silence by
saying: "Well, sir, we want to know our errors or your heterodoxy. Do
let us hear it. Keep nothing back." I replied: "I know not where to
begin; nor am I in health and vigor after the toils of the day to
undertake so heavy a task; but I am commencing a publication called
The Christian Baptist, to be devoted to all such matters, a few copies
of which are in my portmanteau, and, with your permission, I will read
you a few specimens of my heterodoxy." They all said: "Let us
hear--let us hear the worst error you have against us." I went
upstairs and unwrapped the first three numbers of the Christian
Baptist that ever saw the light in Kentucky. I had just ten copies of
the first three numbers. I carried them into the parlor and read a
sample, the first essay on the clergy--so much of it as respected the
"call to the ministry" as then taught in the "kingdom of the clergy,"
and especially among the Baptists. This was the first essay ever read
from it in Kentucky. After a sigh and a long silence, Elder Vardeman
said: "Is that your worst error, your chief heterodoxy? I do not care
so much about that, as you admit that we have a providential call,
without a voice from heaven or a special visit from some angel or
spirit. If you have anything worse, for my part I wish to hear it."
The cry was, "Let us hear something more." On turning to and fro, I
read an article on "Modern Missionaries." This, with the "Capital
Mistake of Modern Missionaries," finished my reading for the evening.
On closing this essay, Elder Vardeman said: I am not so great a
missionary man as to fall out with you on that subject. I must hear
more before I condemn or approve." I then distributed my ten copies
among the ten most distinguished and advanced elders in the room,
requesting them to read these numbers during the recess of the debate,
and to communicate freely to me their objections. We separated. So the
matter ended at that time. ("Memoirs of A. Campbell," Vol. II, page
88.)
At the close of the debate the Baptist preachers were so much pleased
with the results, and so tolerant of what they found in the "Christian
Baptist," that they requested Mr. Campbell to furnish them with the
printed proposals for its publication, in order to extend its
circulation, and urged him to make an immediate tour through the State.
Previous engagements prevented, and he could only comply with their
wishes so far as to visit Bryan's Station, Mayslick, and Lexington;
promising, if possible, to make a more extended tour through the State
the following year.
As Mr. McCalla's character for ability was well established and equally
well sustained by his Presbyterian brethren, the results of the
discussion were less damaging to his reputation than to the cause which
he advocated, which to this day has never recovered from the withering
defeat which it then suffered. But Mr. McCalla labored for some time
after the debate to change public sentiment by preaching on the subjects
discussed in various parts of Kentucky, endeavoring at the same time to
prejudice the minds of the people in advance against the report of the
debate which Mr. Campbell was soon to publish.
Mr. Campbell was fully satisfied with his part in the discussion, and
was now thoroughly satisfied that debates were a great means of reaching
the people with the truth, for he wrote:
Public discussion, is, we are convinced, one of the best means of
propagating the truth and of exposing error in doctrine or practice.
We now reap the benefits of public debates of former times, and we
have witnessed the beneficial results of those in our own time. And we
are fully persuaded that a week's debating is worth a year's
preaching, such as we generally have, for the purpose of disseminating
truth and putting error out of countenance. There is nothing like
meeting face to face in the presence of many witnesses and "talking
the matter over"; and the man that can not govern his spirit in the
midst of opposition and contradiction is a poor Christian indeed.
(Christian Baptist, Vol. 1, page 189.)
VISITS THE KENTUCKY BAPTISTS
The debate was attended by great crowds of people from far and near. Mr.
Campbell's reputation as one of the first pulpit orators of the day was
fully established; and wherever he could be induced to speak he was met
by throngs of hearers. His most important reception on this trip was at
Lexington, where he spoke in the Baptist meetinghouse, of which Dr.
Fishback was minister. At the hour for the meeting the house was crowded
to its utmost capacity. When Mr. Campbell rose he was not able to stand
erect during the delivery of his discourse. "This was based on the first
chapter of Hebrews, and led him to dwell upon the divine glory of the
Son of God--a theme on which he was almost surpassingly eloquent. It
lasted two hours, during which the audience sat in rapt attention." He
made a very profound impression on the entire audience. They recognized
in him the mightiest intellect that had ever visited their city. The
freshness of his thoughts, the extent and accuracy of his Biblical
knowledge and his grand generalizations of the wonderful fact of
redemption opened up trains of reflection wholly new, and presented the
subject of Christianity in a form so simple and yet so comprehensive as
to fill every one with admiration; so that from this time forward Mr.
Campbell was esteemed by the people of Kentucky as great among the
greatest of her public men, and without a rival in the department to
which he had devoted his powers.
Immediately after the close of the debate with Mr. McCalla, Mr. Campbell
made preparations for its publication. This was done from his own notes
and those taken by Sydney Rigdon during the debate, and notwithstanding
Mr. McCalla's effort to discredit it before its appearance, its general
accuracy was attested by those who heard the discussion. Its publication
and circulation proved the severest blow that pedobaptism ever received.
In the fall of 1824 Mr. Campbell made his promised visit to Kentucky,
visiting a large portion of the State, addressing everywhere large
audiences, and extending his acquaintance and influence with the
Baptists. This more intimate acquaintance led him to esteem them very
highly, and to regard them as much nearer the apostolic model than any
other of the denominations with which he had formed acquaintance, and he
felt that it would not be difficult to eliminate from the Baptist
churches such erroneous theories and usages as had gained currency among
them. With these convictions in mind, he now visited the Baptists in
Kentucky, to impart to them, as well as to the community at large, those
clearer views of the Gospel to which he had been led by diligent and
prayerful study of the Bible. These he had, to some extent, already
presented through the pages of The Christian Baptist, which, since the
debate, had been read throughout Kentucky with interest and had produced
intense excitement among the churches. "Some individuals were favorably
impressed with the plea for reform; others remained in perplexity and
doubt, while not a few were disposed to cling tenaciously to their
cherished opinions."