Chapter IV: 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."