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[ 51 ]
CHAPTER VI.
THE STATUS OF CAMPBELL'S FELLOWSHIP WITH
THE BAPTISTS.
Alexander Campbell's standing among Baptists had been in doubt from the moment of his union with them. He made no
secret of his disagreement with many Baptist opinions and practices. He hoped to be able, however, to lead them as a
people upon "higher ground," as he termed it. He did not reckon sufficiently with the intensity of their convictions
or the firmness of their persuasion that they were nearer right than any other people.
There were Baptists who never extended to him the hand of fellowship. They regarded him as a religious innovator and
adventurer, without responsibility or conscience, who had no other purpose than to build up a new sect upon the ruins
of the Baptist denomination. Charges of inconsistency and dishonesty were freely lodged against him, for occupying what
was thought to be an equivocal position, namely, maintaining outward fellowship with a body of people with whom he was
not in full agreement. He wrote in The Christian Baptist, January 17, 1826, in reply to a correspondent: "And,
as you know, I have no faith in the Divine right of associations ; yet to shield me from such far-off and underhand
attacks, as well as other important purposes, that I may be under the inspection and subject to merited reprehension,
I and the church with which I am connected are in 'full communion' with the Mahoning Baptist Association of Ohio; and
through them with the whole Baptist society in the United States; and I do intend to continue in connection with this
people so long as they will permit me to say what I believe, to teach what I am assured of, and to censure what is amiss
in their views and practices. I have no idea of adding to the catalogue of new sects. This game has been played too
long. I labor to see sectarianism abolished, and all Christians of every name united upon the one foundation upon which
the apostolic church was founded. To bring Baptists and Pedobaptists to this is my supreme aim. But to connect myself
with any people who would require me to sacrifice one item of revealed truth, to subscribe any creed of human device, or
restrain me from publishing my sentiments as discretion
52
CAMPBELL'S FELLOWSHIP WITH THE BAPTISTS
and conscience direct, is now, and I hope ever shall be, the farthest from my desires, the most incompatible with my
views. And I hope I will not be accused of sectarian partiality when I avow my conviction that the Baptist society have
as much liberality in their views, as much of the ancient simplicity of the Christian religion, as much of the spirit of
Christianity amongst them, as is to be found amongst any other people. To say nothing of the things in which they excel,
this may be said of them without prejudice to any. And that they have always been as eminent friends of civil and
religious liberty as any sect in Christendom, will not, I presume, be denied by any.... And that there is in the views and
practices of this large and widely extended community, as great need of reformation, and of a restoration of the ancient
order of things, few will contradict. In one thing, perhaps, they may appear in time to come, proudly singular, and
pre-eminently distinguished. Mark it well. Their historian in the year 1900 may say, ' We are the only people
who would tolerate, or who ever did tolerate, any person to continue as a refromer or restorer amongst us.'" [1]
This is an exceedingly frank and fair statement of his attitude toward the Baptists, and his appreciation of them. What
he acknowledges was probably true, that there was no other denomination that would have tolerated a reformer in the midst
of it. This was doubtless due to several conditions. First of all, the want of a central authority in the Baptist
denomination prevented a concerted action against him. Individuals, churches, and associations had disavowed his
fellowship and teachings. A General Assembly, as of the Presbyterian Church, could have dealt with him. The Roman
Catholic Church would have had no difficulty in disposing of him. In the second place, the Baptists themselves were
divided with reference to him. He had many strong and influential supporters among both the ministry and laity. In the
third place, he was a Baptist in the things that were essential to Baptist fellowship. The points of disagreement between
him and the Baptists were in dispute among Baptists themselves. Spencer Clack, a Baptist editor, wrote to him in 1827:
"Observe, between you and your Baptist brethren there is no difference of opinion as to rule of faith and practice. On
this subject we all speak the same language; we all acknowledge the same authority; all profess to be governed by it.
What, then, is
__________
1 Christian Baptist, III. 160.
CAMPBELL'S FELLOWSHIP WITH THE BAPTISTS
53
the difference between us? Simply this: we can not agree as to what the Bible teaches. The Baptists think the Bible
teaches the doctrine contained in their creeds; you think it teaches what you have written and published, and what you
will hereafter write and publish." [1] The appeal of both parties to the controversy was to the Scriptures. The difference
was largely one of interpretation. So it is still. The difference otherwise lay in the degree of thoroughness with which
the Protestant principle of the authority of Scripture was applied. The underlying presupposition in the mind of Mr.
Campbell was that the New Testament contains a perfect and complete model of the Christian institution in its faith, life,
ordinances, government and discipline. He took the appeal to the precept and precedent of Holy Scripture with an exact
and faithful literalness, requiring a " Thus saith the Lord " for every item of faith or practice in the church. Nothing
seemed to him to be left to the sanctified common sense of the church in after ages by Christ and his apostles. Nothing
could be taken from or added to the things once for all delivered to the saints, without declaring in so many words that
the Scriptures were insufficient as a rule of faith and practice. It was his conviction that every future need and
exigency of the church on earth had been foreseen and provided for by Christ and his apostles.
When Robert Semple, in a letter to Mr. Campbell in 1826, says, "In short, your views (concerning creeds, confessions,
ministerial support, the Old Testament, missionary and Bible societies) are generally so contrary to those of the
Baptists in general, that if a party was to go fully into the practice of your principles, I should say a new sect had
sprung up, radically different from the Baptists, as they now are," [2] Mr. Campbell replied: "Would not a congregation
of saints, built exactly upon the foundation of the apostles and prophets, and walking in all the commandments and
ordinances of the Lord blamelessly, appear like a new sect arising amongst the Baptists, or any other sect in this
country?" "Are the Baptists generally now following in the steps of the primitive church are they up to the model of the
New Testament? Upon the answer given to this query, your last remark conveys praise or blame. If they are in the
millennial state, or in the primitive state of the church,
__________
1 Christian Baptist, V. 13.
2 Christian Baptist, III. 200.
54
CAMPBELL'S FELLOWSHIP WITH THE BAPTISTS
then everything that would change their order and practice is to be reprobated and discountenanced by every Christian.
But if not, every well meant effort to bring them up to that state, as far as Scripture and reason approbate, ought to be
countenanced, aided and abetted by every one that loves the Lord Jesus Christ in sincerity."
A correspondent signing himself, "An Independent Baptist," replying to the statement that he was "in full communion with
the Baptist Church," says: "Now, sir, I have no doubt but you feel honestly about this 'full communion with the whole
Baptist society,' but in fact and in effect, it is a white lie; an equivoque, a time-serving expedient, and tends to
shake the confidence of those who love you, as to the downright sincerity of the Christian Baptist." [1] Refuting the
insinuation that 'he was not consistent, Mr. Campbell says: "But what constitutes consistency? In acting conformably to
our own professed sentiments and principles; or in acting conformably to the professed sentiments and principles of
others?" "To come to the point at once, what are the principles of union and communion advocated in this work? Has not
the one foundation which the apostles affirmed was already laid, and besides which no other can be laid which will stand
the test of time and critics, which is the only one on which all Christians can unite and have 'full communion,' and
against which the gates of Hades shall not prevail; I say, has not this been the only bond of union which the Christian
Baptist ever advocated? And what is that but a sincere and hearty conviction, expressed or confessed by the lips, that
Jesus is the Christ; and this belief, exhibited by an overt act of obedience which implies that the subject has put on
the Christ, prepares him, or qualifies him, if you please, to be saluted a brother, so long as he confesses with his lips
that he believes in his heart this truth and lives conformably to it and supports an unblemished moral character, so long
he is a worthy brother."
He was in this, of course, defining communion from his own point of view, not that of the Baptists. On his part he could
maintain communion with the Baptists and yet differ in many things from them. His principle was, that "unity of opinion
is not essential to Christian union." [2] From his point of view, then, he was in full communion
__________
1 Christian Baptist, III. 221, 224; I. 221.
2 Christian Baptist, III. 226.
CAMPBELL'S FELLOWSHIP WITH THE BAPTISTS
55
with the Baptists, for they believed that "Jesus is the Christ" and lived conformably to that profession. He seems to
appreciate the fact that fellowship between two parties depends upon the consent of both. He says: "Here, once for all,
it must be noted that my having communion with any society, Baptist or Pedobaptist, depends just as much upon them as
upon myself. Some Baptist congregations would not receive me into their communion, and if any Pedobaptist society would,
it is time enough to show that I am inconsistent with my own principles when any evangelical sect or congregation shall
have welcomed me to their communion and I have refused it." He refused to construe communion with a religious body to
imply, as one of his correspondents insisted, "an entire approbation of all their views, doctrine and practice, as a
society or individuals."
In this discussion of the terms of communion Mr. Campbell raised a very important but perplexing question one that is
still exercising the thought and sometimes disturbing the peace of churches How much ought the church to require in the
faith of a person as a condition of membership? Or rather, How little can the church accept as sufficient for Christian
fellowship? Mr. Campbell's answer was: The least that a church can require is what the New Testament reports Christ and
the apostles to have required. To require more is to make the terms harder and to debar some. The terms of fellowship
insisted upon by some denominations presuppose a very high degree of intellectual attainment in the person of the convert.
Other denominations, that make provision for infant membership, presuppose absolutely none. Alexander Campbell held
consistently to the position of his father as set forth in the Declaration and Address: "That although dectrinal
exhibitions of the great systems of Divine truths, and defensive testimonies in opposition to prevailing errors be highly
expedient, and the more full and explicit they be for these purposes the better: yet as these must be in a great measure
the effect of human reasoning, and of course must contain many inferential truths, they ought not to be made terms of
Christian communion." "That as it is not necessary that persons should have a particular knowledge or distinct
apprehension of all divinely revealed truths in order to entitle them to a place in the church: neither should they for
this purpose be required to make a profession more extensive than their knowledge; but that on the contrary, their
56
CAMPBELL'S FELLOWSHIP WITH THE BAPTISTS
having a due measure of Scripture self-knowledge respecting their lost and perishing condition by nature and practice,
and of the way of salvation through Christ, accompanied with a profession of their faith in and obedience to him in all
things according to his word is all that is absolutely necessary to qualify them for admission into his church."
The practice of the Baptists was uniform in requiring of the candidate for admission to the church a confession of faith
in the Lord Jesus Christ, repentance toward God, and immersion in the name of the Father, Son and Holy Ghost. Besides
these, they required an examination before a committee, the relation of an experience acceptable to the church, and in
most instances subscription to the Philadelphia Confession or some other formula of faith. The thing to which Mr. Campbell
objected was the requirement of things not required by the New Testament.
In connection with this subject he was called upon to express his view as to the Christian status of those who had not
been immersed; in other words, of the Pedobaptist communities of Christians. He does not seem to have shared the views of
the Baptists on this subject at this time. He did not go with the Baptists in the exclusion of the Pedobaptists from the
Lord's supper. [1] Whether he would have received them into full church fellowship is not clear. He says: "I frankly own
that my full conviction is that there are many Pedobaptist congregations, of whose Christianity I think as highly as of
most Baptist congregations, and with whom I could wish to be on the very same terms of Christian communion on which I
stand with the whole Baptist society." "I have thought and thought and vacillated very much on the question whether
Baptists and Pedobaptists ought, could, would, or should, irrespective of their peculiarities, sit down at the same
Lord's table. And one thing I do know that either they should cease to have communion in prayer, praise, and other
religious observances or they should go the whole length. Of this point I am certain. And I do know that as much can be
said and with as much reason and scripture on its side to prove that immersion is as necessary prior to social prayer,
praise, etc., as it is to eating the Lord's supper." "Dear sir, this plan of making our own nest and fluttering over our
own brood; of build-ing our own tent, and of confining all goodness and grace to our
__________
1 Christian Baptist, V. 211.
CAMPBELL'S FELLOWSHIP WITH THE BAPTISTS
57
noble selves, and the 'elect few' who are like us, is the quintessence of sublimated pharisaism." He declared "that all
sectarianism is the offspring of Hell," "and that where there is a new creature, or a society of them, with all their
imperfections, and frailties and errors in sentiments, in views and opinions, they ought to receive one another, and the
strong to support the infirmities of the weak and not to please themselves." [1] His critic replied: "Your very charitable
recognition of Pedobaptists, etc., as brethren serves to neutralize the distinction between truth and error between
allegiance and rebellion. As for the societies of sprinkled 'new creatures,' with whom you could wish (if they would let
you) to have full communion, equal to what you have with the whole Baptist society, they resemble what a synagogue of
the Jews would be who rejected circumcision." Mr. Campbell replied: "And here permit me to remark that you have taken for
granted what has not been asserted yet; that Baptists and Pedobaptists should, irrespective of their differences on the
subject of baptism, break bread together. Whether they ought, or ought not, has not been asserted by me. This question is
yet with me sub jutdice." "But there is no rejection of the ordinance of baptism by sprinkled creatures; but a
mistake of what it is." He regarded the practice of sprinkling as an unintentional mistake, which deserved pardon,
because it was in the way of obedience.
A little later, in 1827, the question of the unimmersed came up again, through the report in a letter from a reforming
church in Edinburgh, to the effect that they received unimmersed persons into their fellowship, yet at the same time
practiced only immersion. [2] Commenting upon this practice, he says: "On the Scripture propriety of receiving
unnaturalized or unimmersed persons into the kingdom into which the Saviour said none can enter but by being born of
water and of the Spirit, little can be said either from precept or example. For it is exceedingly plain that from the day
on which Peter opened the reign of the Messiah, on the ever-memorable Pentecost, no man entered the realm but by being
born of water." "As yet there was no breach in the walls, no scaling ladders, no battering rams, to find an easier way."
"But the question of the greatest difficulty to decide is whether there should be any laws or rules, adopted by the
churches, relating to the practice of receiving persons
__________
1 Christian Baptist, III. 228.
2 Christian Baptist, V. 102.
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CAMPBELL'S FELLOWSHIP WITH THE BAPTISTS
unimmersed in the assemblies of the saints. Whether on the ground of forbearance, as it is called, such persons as have
been once sprinkled, or not at all, but who are satisfied with their sprinkling, or without any, are, on their
solicitation to be received into any particular congregation, and to be treated in all respects as they who have, by their
own voluntary act and deed, been naturalized and constitutionally admitted into the kingdom." "To make a law that such
should be received, appears to me after long and close deliberation, a usurpation of the legislative authority vested in
the Holy Apostles and of dangerous tendency in the administration of the reign of heaven." "Now, although I could feel
myself at perfect liberty, in full accordance with the requirements of the great King, to receive into the most cordial
fellowship every one whom I have reason to recognize as a disciple of Jesus Christ, with all his weaknesses, as I would
call them; yet I could not and dare not say to all members of a Christian congregation that they must do so too." [1]
The question as to whether the Baptists and Pedobaptists, irrespective of their differences, should break bread together,
which he declared to be under consideration with him in 1826, has been gradually settled by 1829, and he is ready to
affirm: "I object to making it a rule, in any case, to receive unimmersed persons to church ordinances: 1st. Because it
is nowhere commanded. 2d. Because it is nowhere precedented in the New Testament. 3d. Because it necessarily corrupts the
simplicity and uniformity of the whole genius of the New Institution. 4th. Because it not only deranges the order of the
kingdom, but makes void one of the most important institutions ever given to man. It necessarily makes immersion of
non-effect. For with what consistency or propriety can a congregation hold up to the world either the authority or
utility of an institution which they are in the habit of making as little of as any human opinion? 5th. Because, in
making a canon to dispense with a divine institution of momentous import, they who do so assume the very same dispensing
power which issued in that tremendous apostasy which we and all Christians are praying and laboring to destroy. If a
Christian community put into its magna charta, covenant, or constitution an assumption to dispense with an institution
of the great King, who can tell where this power of granting license to itself may terminate?" [2]
__________
1 Christian Baptist, V. 276.
2 Christian Baptist, VI. 183.
CAMPBELL'S FELLOWSHIP WITH THE BAPTISTS
59
In these words he defends essentially the Baptist position of close communion. Up to this time he has vacillated, as he
says, on the question whether to go the whole length of admitting the unimmersed to all the acts of social worship and
the privileges of Christian fellowship as consistency and Christian charity would dictate, or to enforce a strict
conformity to the precepts and precedents of the New Testament. [1]
__________
1 Christian Baptist, III. 286 ; Cf. Williams's "Life of John Smith," 445, 467.
[60]
CHAPTER VII.
THE SPREAD OF THE "ANCIENT ORDER OF THINGS"
AMONG THE BAPTISTS.
From the very beginning of his advocacy of reformation Mr. Campbell's efforts were attended with success. In the early
days through his speaking and later through the columns of the Christian Baptist and the publication of his
debates, there were individuals here and there, especially among the Baptists, who came over to his views. Among his
converts were numbered many representative men. One of the first to join "the reformation" was Walter Scott, who shares
with the Campbells the credit for very important religious discoveries. [1] He was a Scotchman; had been educated at
Edinburgh University and was brought up as a Presbyterian; came to America in 1818, and settled at Pittsburg. Here he
came into contact with a fellow-countryman by the name of Forrester, whose "peculiarity consisted in making the Bible
his only authority and guide in matters of religion." [2] Under the guidance of this man, Scott made rapid progress in
his study of the Bible and soon came to hold the same views with Mr. Forrester. One of his first discoveries was that
there was no authority in Scripture for infant baptism, and that immersion was the apostolic form. He was accordingly
immersed by Mr. Forrester, who, aside from his labors as principal of an academy, had gathered together a small body of
baptized believers in Pittsburg and became their minister. All these changes in his religious views had taken place before
he met Alexander Campbell in the winter of 1822. Scott proved one of the most powerful and eloquent advocates of the new
reformation. He was by pre-eminence the evangelist of the new movement.
In Ohio the very earliest converts to the new idea from the Baptist ministry were Adamson Bentley and Sidney Rigdon. [3]
Bentley was instrumental in the organization of the Mahoning Association in 1821. He first became acquainted with the
views of Mr. Campbell through reading the debate with John Walker: and later made his personal acquaintance on a visit
to his home in 1821. He became
__________
1 Baxter, "Life of Walter Scott," 30.
2 Baxter, "Life of Walter Scott," 37.
3 Hayden, "Western Reserve," 102; Memoirs, II. 43.
THE SPREAD OF THE "ANCIENT ORDER OF THINGS"
61
pastor of the Baptist Church at Warren, Ohio, in 1811. Bentley continued to the end of his life a co-laborer with Mr.
Campbell, and gave his entire influence to the extension of the "ancient order of things." Sidney Rigdon was received
into the Baptist Church at Warren by Bentley in 1820, and was licensed to preach the same year. He was a man of
extraordinary native eloquence, and soon made his name well known. Along with Bentley he gave himself to the new ideas
until 1830, when he fell away to Mormonism. By these men, in co-operation with Walter Scott, the majority of the Baptist
churches of the Western Reserve were permeated with the new teaching. These churches received the frequent personal
ministrations of both Thomas and Alexander Campbell. Hayden, in his History of the Disciples in the Western Reserve,
page 92, says that an entire family of brothers, three in number, by the name of Rigdon, adopted the views of Mr. Campbell
and faithfully defended them on the Reserve. Jacob Osborne became a Baptist preacher and entered the seminary of Mr.
Campbell. [1] Marcus Bosworth, a Baptist preacher, was greatly influenced and helped on his way to the position of Mr.
Campbell by Osborne. [2] Other preachers of influence among the Baptists who were carried over were William Hayden,
John Applegate, O. Newcomb, and William Moody. [3] One thousand persons were reported as converted by these preachers on
the Reserve in the year 1829-30.
In Kentucky one of the first Baptist ministers to be won to the position of Mr. Campbell was P. S. Fall. [4] The Sermon
on the Law fell into his hands in 1822, while he was pastor of a Baptist, church in Louisville. He went from there to
Frankfort, and spent the last years of his active service in Nashville, Tenn. John Smith ("Raccoon," as he was called),
was another Baptist preacher of Kentucky who adopted the views of Mr. Campbell in the early period. [5] He had been
brought up according to the strict Baptist Calvinism of the South. He was not entirely satisfied with it, and had
gradually been working his way into opposition to it, when in 1823-4 The Christian Baptist fell into his hands. On
Mr. Campbell's visit to Kentucky in 1824 Smith went to hear him at Flemingsburg.
__________
1 Hayden, 140.
2 Hayden, 136.
3 Hayden, 177, 276, 366, 430.
4 Memoirs, II. 94, 95, 122.
5 Memoirs, II. 107.
62
THE SPREAD OF THE "ANCIENT ORDER OF THINGS"
He was in a state of uncertainty as to what to think of Mr. Campbell. Some of his Baptist friends favored him, others
opposed him. In this state of suspense he went to hear him. He relates the incident later in life. On coming into town he
met William Vaughan,who knew and was favorably disposed toward the views of Campbell. "'Well,' said I to Elder Vaughan,
'what are his views on doctrinal points? Is he a Calvinist or Armenian, an Arian or Trinitarian?' His answer was: 'I do
not know; he has nothing to do with any of these things.' I asked again, 'But do you think he knows anything about
heartfelt religion?' 'God bless you, Brother John,' said he, 'he is one of the most pious godly men I was ever in company
with in my life.' 'But do you think he knows anything about a Christian experience?' 'Why, Lord bless you! he knows
everything. Come, I want to introduce you to him.'" After the sermon he said to Campbell, "Religiously speaking, I am
suspicious of you, and having an unfavorable opinion of you, I am willing to give the reasons why." Smith accompanied
Campbell to his next appointment and asked him to relate his experience. "After hearing his experience," said Smith, "I
would cheerfully have given him the hand of fellowship." It was not until a year of careful study of the Scriptures after
this incident that he began the advocacy of the "Bible as a sufficient rule of faith and practice;" He became very active
in the work of a general evangelist, going from place to place baptizing scores of people "into the name of the Lord
Jesus Christ for the remission of sins." Jeremiah Vardeman, the most popular Baptist preacher in Kentucky, who had been
one of the moderators of the Maccalla debate, and had been an outspoken friend of Campbell from the beginning, gave his
influence to the new ideas for several years. He drew back, however, when he saw the beginning of divisions in churches
and associations. [1] Other Baptist preachers of Kentucky who were profoundly and permanently influenced by Campbell were
Jacob Creath, Sr., Jacob Creath, Jr., and James Challen, all of whom gave themselves to the promotion of "the ancient
order of things." Both of the Creaths and John Smith were excluded from the Elkhorn Association, together with several
congregations in 1830, for "apostasy to Campbellism." [2]
John T. Johnson was a lawyer living at Georgetown, Kentucky. He became a member of the Baptist Church in 1821. He says:
"During
__________
1 Christian Baptist, VI. 47; Memoirs, II, 72.
2 Memoirs, II. 324; II. 119.
THE SPREAD OF THE "ANCIENT ORDER OF THINGS"
63
the years 1829-30 the public mind was much excited in regard to what was vulgarly called 'Campbellism,' and I resolved
to examine it in the light of the Bible. I was won over; my eyes were opened, and the debt of gratitude I owe to that man
of God, Alexander Campbell, no language can tell." He gave up his law practice in order to devote himself to the ministry
of the gospel. He became a man of great influence. [1]
In Virginia no preachers of note were won to the "reformation," but many people, sometimes including entire churches,
changed their customs to harmonize with what they were led to believe a more scriptural practice. Preachers of lesser
influence in Virginia and in many other states adopted the principles of Campbell. [2] A correspondent writing to
Campbell in 1827-28, says: "One of your most bigoted opposers said not long since in a public assembly that in traveling
2,500 miles circuitously, he found only four Regular Baptist preachers whom you had not corrupted." Such a statement may
mean much or little, depending upon the number of Baptist preachers he saw during those journeys. It is a highly striking
way of saying that "Campbellism" was making serious inroads upon the Baptist ministry, sufficient indeed to be the cause
of alarm. Robert Semple, writing to Dr. Noel in September, 1827, says: "I know but one preacher in Virginia who has
pinned his faith to Campbell's sleeve, and he has become very troublesome to us." [3] This can scarcely be taken as a
correct or fair statement of the case, for it is not sufficient to account for the feeling of alarm and hostility
displayed in the very letter itself. If but one preacher had been "tainted" no notice would have been taken of it. The
truth lies somewhere between these two extreme statements.
In the meantime, of course, many individuals among the laity were coming under the influence of Mr. Campbell's teaching.
From individuals it was not long in extending to entire congregations of Baptists. The first entire church to adopt the
teaching and embody the "ancient order of things" in its faith and practice was the Brush Run church, which was made up
of members of the various denominations, and was brought over into fellowship with Baptist churches at the time of the
union. The second church constituted on the new order under Mr. Campbell's influence was at Wellsburg and
__________
1 Millennial Harbinger, 1831, 179; Rogers, "Biography of J. T. Johnson."
2 Christian Baptist, V. 94.
3 Christian Baptist, V. 244.
64
THE SPREAD OF THE "ANCIENT ORDER OF THINGS"
the third at Pittsburg. [1] None of these churches were previously Baptist, though Baptists were found in them. The
church at Wellsburg had been formed by the removal thither of Mr. Campbell's father-in-law. Most of the members forming
that church came out of the Brush Run church. [2] The church at Pittsburg arose out of a union, in 1824, of Mr.
Forrester's congregation in charge of Walter Scott, and the Baptist church presided over by Sidney Rigdon. It was
different, however, with the church at Louisville ministered to by P. S. Fall. This church was more purely Baptist. The
transition in these churches was usually marked by the formal adoption of the Bible as a sufficient rule of faith and
practice; the discarding of the local creed and constitution of the church; the weekly communion of the Lord's supper;
the baptism of a person upon the confession of his faith in Christ, without an examination by the elders or a vote of
either the officers or the congregation. This is clear from the circular letter sent up to the Long Run Association of
Kentucky by the Louisville church written by its pastor, P. S. Fall, September, 1825. This letter was rejected by the
Association, the moderator casting the decisive vote. The letter reads in part as follows: "It is not unfrequently said
by word of mouth, as well as in creeds, that the word of God is the only and the sufficient and perfect rule of faith
and practice. While this is admitted in word by all religious denominations, it is to be feared that but few feel the
force or understand the import of their own declaration. Let them but critically examine every part of this sentence,
and, while it appears in direct accordance with the word itself, it is in complete violation of the practice of almost
all; for if the declaration be true that the word of God is the only, sufficient and perfect rule in all things pertaining
to belief or conduct, why are creeds, confessions and human formulas of doctrine, practice, government and experience
established as the exclusive tests of all, to the manifest deterioration of the Bible, while churches rest contented with
the bare declaration of its sufficiency." [3]
The church at Elk Creek sent up a query as to the New Testament authority for creeds and associations, showing that the
leaven of the new teaching was working there. The same Association entertained a similar query from the church at
Shelbyville. As showing the
__________
1 Memoirs, II. 125.
2 Memoirs, I. 459.
3 Christian Baptist, III. 151, 232.
THE SPREAD OF THE "ANCIENT ORDER OF THINGS"
65
widespread workings of the new ideas among the Baptists of Kentucky as early as 1824, at a meeting of the "Baptist
Missionary Association of Kentucky," it was proposed " to have a meeting of all the Baptist preachers who can attend for
the purpose of a general conference on the state of religion and on the subject of reform. All the ministers of the
gospel in the Baptist denomination favorable to these objects are invited to attend, and, in the spirit of Christian love,
by mutual counsel, influence and exertion according to the gospel, to aid in advancing the cause of piety in our state."
Embodied as a part of the call was the declaration: "It is obvious to the most superficial observer, who is at all
acquainted with the state of Christianity and of the church of the New Testament, that much, very much, is wanting, to
bring the Christianity of the church of the present day up to that standard." [1]
Throughout Kentucky such men as Vardeman, William Morton, John Smith, John Secrest and W. Warder went about baptizing
persons after the new order of things. The following extracts are from the correspondence published in The Christian
Baptist. [2] "Bishop Jeremiah Vardeman, of Kentucky, since the first of November last, till the first of May (1827-28),
immersed about 550 persons." "Bishop John Smith, of Montgomery, Kentucky, from the first Lord's Day in February to the
20th of April immersed 339." "Bishops Scott, Rigdon and Bentley, in Ohio, within the last six months
have immersed about 800 persons." "Within a few months about 300 have been immersed into the name of the Father,
Son and Holy Spirit, on a profession of their faith that Jesus is the Messiah, the Son of God. Great additions have been
also made to other congregations in the same vicinity." "From the 2d of March to the 22d of June, a period of three
months, Bishop John Secrest immersed 222 persons, about an equal number of males and females." "A correspondent in
Lincoln County, Kentucky, informs me in a letter dated the 8th ult. (Oct., 1828) that between 300 and 400 persons had
been immersed in that and the adjoining counties within a few months before that time under the labors of Brethren
Polson, Anderson, Sterman and others. Another informs me that Bishop G. G. Boon since last fall immersed about 350, and
Bishop William Morton 300 at least. Bishop Jacob Creath has immersed a great many." "Bishop John Smith, of Montgomery
County, Kentucky, has immersed
__________
1 Christian Baptist, II. 152; III. 154.
2 Christian Baptist, V. 47; V. 263.
66
THE SPREAD OF THE "ANCIENT ORDER OF THINGS"
since the 20th of April till the third Lord's Day in July, 294 persons. Thus in a little more than five months Brother
Smith has immersed 603 persons ' into the Lord Jesus for the remission of
sins.'" [1]
It was the baptism of a person "for the remission of sins" that distinguished the baptisms of these reforming preachers
from ordinary Baptist baptisms. All of these men were still members of the Baptist church, and the persons immersed by
them took membership in Baptist churches. They were a little company within the Baptist society, growing ever more
numerous and distinct until the period of separation. [2] At the close of The Christian Baptist of 1825, Campbell
observes: "Several Baptist congregations in the western part of Pennsylvania and in the state of Ohio have voted the
'Philadelphia Confession' of faith out of doors" [3] -- unmistakable evidence of the influence of the new ideas. The
Baptist church of Nelson, Ohio, at a meeting held August 24, 1824, voted "to remove the Philadelphia Confession of faith
and the church articles and to take the word of God for our rule of faith and practice." [4] This action led to a division
of the church. The reforming portion of the church did not form a new organization until January 27, 1827, consisting of
nine members.
Walter Scott was appointed a general evangelist by the Mahoning Association at its meeting at New Lisbon in 1827, to go
among the Baptist churches holding meetings, and to establish new churches. Scott went everywhere among the churches on
the Western Reserve teaching them his new ideas. He began his evangelistic ministry at New Lisbon in the Baptist
meeting-house. Seventeen persons were baptized. Subsequently he visited the churches at Warren and Austintown, and
completely transformed them into "reforming churches." Through his influence and that of other preachers the Baptist
churches at Salem, Canfield, Newton Falls, Braceville, Windham, Hubbard, Bazetta, Randolph, Birmingham and Southington
were won over to "the ancient order of things" between the years 1827-1830. Besides these there were other churches of
less importance influenced and many new churches established. The proceedings of the church at Salem is characteristic
of many more. Scott
__________
1 Christian Baptist, VI. 47; Life of Smith, 250; Christian Baptist, V. 208.
2 Life of J. Smith, 216.
3 Christian Baptist, II. 288.
4 Hayden, 22, 237.
THE SPREAD OF THE "ANCIENT ORDER OF THINGS"
67
began work there in April, 1828. "In ten days he baptized forty souls." "The leading Baptists were delighted." "The
converts were received to baptism on the confession of their faith in the Lord Jesus Christ, without the usual routine
of telling an experience and a vote of the church." So successful did his work seem to him that he exclaimed: "Who will
now say there is a Baptist church in Salem?" "This gave the alarm. Some of the old leaders thought he was building up the
Baptist church," until this announcement was made. A reaction set in; a meeting was called and all those who had been
received into the church without relating an experience were summoned to appear to be received in the regular Baptist
way. They refused to come and scattered among the various churches of the region. Out of this grew a church of Reformers
three miles south of Salem. [1]
The Baptist church at Windham "was constituted a church of Christ" by Thomas Campbell and Marcus Bosworth May 27, 1828,
with the usual rejection of creeds and confessions and an appeal to the "New Testament as a perfect rule, directory and
formula for the faith, discipline and government of the church." This church did not begin the weekly breaking of bread
until March 22, 1829, nearly a year later. The "old order" was but slowly supplanted by the new. "A wise forbearance
ruled the church, and they eventually all came to the unity of the faith and practice of the apostolic order." Concerning
the progress of the new views, William Hayden wrote to Mr. Campbell, May, 1830: "The word of God has great success with
us. The churches are growing in knowledge, spirituality and numbers. New churches are rising up in very many towns on
the Reserve, where we are laboring."
The period of greatest defection from Baptist churches to the ranks of the Reformers was from 1825-1830. During this
period the preachers of the ancient order were easily introduced into Baptist churches without any suspicion of their
hostility to Baptist usages. After 1830 they were better known and were marked for avoidance by Baptists generally. In
many out-of-the-way places even later these preachers obtained entrance into Baptist churches.
The regions chiefly touched by the teaching of Mr. Campbell were Kentucky, western Pennsylvania, Ohio, Tennessee and
Virginia. [2] There is record of churches adopting his views as early as
__________
1 Hayden, 73, 100, 127, etc.; Christian Baptist, V. 275; VII. 272.
2 Memoirs, II. 168.
68
THE SPREAD OF THE "ANCIENT ORDER OF THINGS"
this in Indiana, Illinois and Missouri; indeed in all the states adjacent to the regions of the first successes of the
movement. [1] Benedict, the Baptist historian, says (page 801), concerning the First Baptist church of Nashville: "It
increased to between three and four hundred members, when the Campbellites or Reformers succeeded in making proselytes
to their views of nearly the whole of this great and growing interest. The pastor and people, with their chapel, of
course, all were brought under the influence of the Reformers." [2]
It ought to be observed that accessions to the ranks of the Reformers did not take place alone from the Baptists during
this period. All the denominations contributed to the swelling of their ranks. A Methodist, Universalist, and
Presbyterian, not to omit an instance of one Episcopal rector and one Lutheran preacher, joined their ranks." [1] The
entire Methodist church at Deerfield, Ohio, adopted the "ancient order of things." [4] It would be natural to look for
some coalescence between the "Reformers" and the "Christians," or "Stoneites," or "New Lights," as they were called, on
account of the similarity of their teaching. This was true in Ohio and Kentucky. Some of the most useful men in the
proclamation of the new order of things came from these followers of B. W. Stone. In Ohio Joseph Gaston, John Whitacre
and other able men, together with several churches, came into the fellowship of the Reformers. In Kentucky a general
union was consummated between the Reformers and the Stoneites in 1832. The most active leaders in this union were John
Smith, on the part of the Reformers, and Samuel Rogers, on the part of the Stoneites. These men went everywhere through
Kentucky for more than two years bringing the two parties together. [5]
The influence and ideas of the Reformers permeated entire associations. The first Baptist association to be controlled
by the Reformers was the Mahoning of Ohio. Mr. Campbell became a member of it in 1823, but for two years before he was
a regular visitor at its meetings. This Association met with the Reformers' church at Sharon, August, 1829, just after a
division in the Baptist church. A list of the sixteen churches composing the Association indicates
__________
1 Christian Baptist, III. 44; V. 44; VII. 245.
2 Memoirs, II. 142; Christian Baptist, IV. 217; V. 210.
3 Christian Baptist, V. 284; Hay den, 149, 150, 324, 355.
4 Hayden, 311.
5 Hayden, 51, 59, 79, 112, 125, 300.
THE SPREAD OF THE "ANCIENT ORDER OF THINGS"
69
that the Baptist element had been completely lost by 1827. This Association was dissolved in 1830 without a dissenting
vote, as far as its Baptist form was concerned. [1] Along with the Mahoning and almost as early to abandon its creed and
constitution, was the Stillwater Association of Ohio. Its messenger to the Redstone Association was refused a seat on
account of the suspicion of "Campbellite heresy." [2]
The year 1828 was a notable one among Kentucky Baptist associations. At the meetings of three of the largest associations
the Reformers were in control, due in a very large degree to the preaching and influence of John Smith. During the year
1827-28 he had baptized many people after the "ancient practice." The churches for which he preached regularly, Spencer's
Creek, Grassy Lick, and Mt. Sterling, reported in their annual letters of 1828 to the North District Association of which
they were members, the baptism of 392 persons during the year. The twenty-four churches of the Association reported the
baptism of nearly 900 persons, "the greater part of whom had been immersed by Smith." Five new churches had been
constituted by Smith on the Bible alone and became members of the Association. [3]
The "North District Association "met in July, 1828. At its meeting the previous year the Lulbegrud church had sent up
the following charges aimed at John Smith, but veiling the object of their charge under the designation, "one of their
preachers." The accusations were:
"1. That, while it is the custom of Baptists to use as the word of God King James translation, he had on two or three
occasions in pub- lic, and often privately in his family, read from Alexander Campbell's translation."
"2. That, while it is the custom in the ceremony of baptism to pronounce, 'I baptize you,' he on the contrary is in the
habit of saying, 'I immerse you.'" [4]
"3. That, in administering the Lord's Supper, while it is the custom to break the loaf into bits, small enough to be
readily taken into the mouth, yet he leaves the bread in large pieces, teaching that each communicant should break it
for himself."
__________
1 Hayden, 56, 270, 295.
2 Memoirs, II. 140.
3 Life of J. Smith, 250.
4 Life of Smith, 183.
70
THE SPREAD OF THE "ANCIENT ORDER OF THINGS"
Without waiting for himself to be singled out, he arose and said: "I plead guilty to them all." After bitter debating
and wrangling over the charges it was finally voted that they be laid over for another year. The meeting of 1828 was the
time when these charges should be brought up. Smith had been unwearied in his preaching, and marvelously successful in
winning men to the gospel during the year. Still, when the Association met, he was in doubt at first as to which side had
the majority of messengers. In the registration of delegates, it was soon found that the majority were favorable to him.
The messengers from the five new churches he had established turned the scale in his favor. The charges were not mentioned on the floor
of the Association. [1] This Association divided in 1830, ten churches voluntarily withdrawing and forming a new
association on Baptist principles. The North District Association met for the last time as an advisory council in 1831,
and was dissolved one year later as the Mahoning had been. [2] There was a disposition to dissolve in 1830, but the
people thought it a little hasty, and that it might give the appearance of revolution. Fourteen churches and four parts
of churches were enrolled on the occasion of the dissolution. On the same day the churches that had withdrawn from the
Association two years before met and formed a new association under the same name.
The "Bracken Association" was the next to meet in 1828. Licking Association, rigidly Calvinistic and devoted to the
Philadelphia Confession, desired to enter into mutual correspondence with Bracken, but had determined as a condition of
it to require from Bracken "a pledge to support the Philadelphia Confession." [3] Smith's activities in the early part
of the year had extended to the churches of this Association. The letter came from Licking requiring the pledge and was
read before the Association. After a prolonged discussion by various members, during which Smith had sat in silence, he
finally saw his opportunity to speak. He spoke the next day, Sunday, to the entire Association. When the matter came up
on Monday for final disposition, the Association resolved to recommend no creed but the New Testament. A witness of these
events said: "It was John Smith that gave impulse and tone to the Reformation of Bracken as he had already done in North
District, Boones' Creek, and other associations." Bracken did not remain
__________
1 Life of Smith, 340-343.
2 Life of Smith, 362, 415-417.
3 Life of Smith, 259.
THE SPREAD OF THE "ANCIENT ORDER OF THINGS"
71
long under the influence of the Reformers, but went back into Regular Baptist fellowship in 1830; yet not without loss
by defection to the side of the reformation. [1] Benedict assures us in his History of the Baptists (819) that the
number of members was reduced from 2,200 to 900 on account of the "sweeping inroad" of the Reformers. "During the storm,
a few went over to the Licking Association, others stood aloof for years and then returned; yet it is evident that a large
majority embraced the Reformation. This should not have been so; neither would it ever have occurred (in my opinion) had
we not in all our movements acted very impolitic. Many of our churches, instead of remaining firm on the Bible, and the
Bible alone, the great platform on which we have ever stood, became frightened and brought forth from secrecy and silence
old musty creeds, confessions of faith, etc., which really drove many from our ranks."
The next association to take action, the same year, 1828, was the Boones' Creek. The letter sent out by the Association
in 1827 observed to the churches composing it: "We hear from some of the churches that they are endeavoring to return to
the ancient order of things, and they recognize the Scriptures alone as an entire and sufficient rule of faith and
practice." [2] "During the spring and summer of 1828, there had been an increase of about 870 members by immersion, many
of whom had been brought in through the preaching of John Smith." The Association, composed of thirteen churches, met on
the third Saturday in September. The question before it, raised in the letters of two churches, was concerning an
amendment to the constitution to bring it into harmony with the word of God. The following action was taken by the
Association and reported back to all the churches: "We therefore recommend to the churches the abolition of the present
constitution, and in lieu thereof, the adoption of the following resolution: Resolved, that we, the churches of Jesus
Christ, believing the Scriptures of the Old and New Testament to be the word of God, and the only rule of faith and
obedience given by the great Head of the Church for its government, do agree to meet annually -- for the worship of God --
and on such occasions voluntarily communicate the state of religion amongst us by letter and messenger." [3] Such men as
John Smith, William Morton, Jeremiah Vardeman and Jacob Creath, all under the influence of the
__________
1 Life of Smith, 386 ; Millennial Harbinger, 1830, 477.
2 Life of Smith, 265.
3 Life of Smith, 266; Christian Baptist, VI. 119.
72
THE SPREAD OF THE "ANCIENT ORDER OF THINGS"
reformatory ideas, were the leading spirits in this meeting. The report of the action of churches with reference to the
resolution was made a year later. The result showed that seven churches voted to retain the constitution, six voted to
abolish it. At the meeting in 1830 these six churches were dropped from the Association, and both North District and
Tate's Creek messengers were rejected. [1]
In 1829 Tate's Creek Association was under the controling influence of the Reformers. A minority of orthodox Baptist
churches withdrew and called a meeting for the month of June, 1830, at which they drew up a bill of errors against
certain preachers and churches of the Association. This Association was composed of delegates from ten of the twenty-six
churches. They organized and proceeded to meet at the "Tate's Creek Association," and resolved to cut off correspondence
with the churches that tolerated the heresy of Campbellism. The majority of this Association was thus committed to the
teaching of Alexander Campbell. [2]
The Franklin and Elkhorn Associations were, however, not friendly to the Reformers, though there was a strong and
influential minority disposed to sanction reformation on the new principles. In 1829 Franklin Association adopted the
decrees of the Beaver Association of Pennsylvania, which had rejected as heretical the Mahoning Association of Ohio, and
refused to have any fellowship with it. The churches of the Association were warned not to harbor any such errors. The
Elkhorn Association at its meeting in 1830, dropped from further correspondence two churches, and refused to recognize
the messenger from the North District. This meant the exclusion from Baptist fellowship of eighteen churches and 1,470
members. [3]
The Russell Creek and South Concord Associations took action against "Campbellite" heresy, the latter passing a resolution
advising all the churches to lock their doors against the followers of Alexander Campbell, who "deny the agency of the
Spirit." [4]
Very few of the Kentucky Associations escaped the influence of the Reformers. One of the things which finally closed the
doors of Baptist churches against Reformers was the union between them
__________
1 Life of Smith, 307, 388.
2 Life of Smith, 298, 376.
3 Life of Smith, 330, 370, 382.
4 Life of Smith, 394, 407.
THE SPREAD OF THE "ANCIENT ORDER OF THINGS"
73
and the New Lights, or Christians, who were looked upon and called Arians or Unitarians. [1]
In many of the associations of Virginia the reforming ideas found a hearing. This was especially so in and around
Richmond. A visitor to the Dover Association in 1830 wrote to Mr. Campbell, saying: "Your labor is not in vain in the
Lord. Light is evidently dawning. We counted ten public teachers who are more or less advocates for the ancient gospel,
and not one of them whose talents are not far before mine, and some equal, if not superior, to any in the Association."
"It is impossible for me to communicate at this time the great number of friends in this Association to the ancient
gospel." "I have been credibly informed that three of the churches in King William County are almost unanimous." At a
conference of eight churches of the Dover Association, December, 1830, the report submitted to the meeting said: "The
system of religion known by the name of Campbellism has spread of late among our churches to a distressing extent, and
seems to call loudly for remedial measures." The Goshen Association of Virginia seems to have been early permeated with
the teaching of Mr. Campbell, for at its meeting in 1828 the question of the propriety of associations came under
discussion, resulting in the withdrawal of that Association from the General Association. [2]
The New York Baptist Register of the year 1830 has the following paragraph: "Mr. Campbell's paper and their
vigorous missionary efforts are making great achievements. It is said that one-half of the Baptist churches in Ohio have
embraced this sentiment and become what they call Christian Baptists. It is spreading like a mighty contagion through
the Western States, wasting Zion in its progress. In Kentucky its desolations are said to be even greater than in
Ohio. [3]
Newspapers devoted to the advocacy of the new views of reform began to spring up throughout the states principally
affected, and contributed in no small degree to their spread. Besides the publications of Mr. Campbell, The Christian
Baptist and The Millennial Harbinger, were such papers as The Millennial Herald, established by Walter
Scott, at Steubenville, Ohio, 1827 (monthly); [4]
__________
1 Life of Smith, 506.
2 "Millennial Harbinger, 1830, 534; 1831, 76; Christian Baptist, VI. 119.
3 Millennial Harbinger, 1830, 117.
4 Christian Baptist, IV. 262.
74
THE SPREAD OF THE "ANCIENT ORDER OF THINGS"
The Tennessee Christian Register, established by George R. Fall, at Nashville, in 1829 (weekly); [1] The
Christian Examiner and Millennial Herald, established by J. Norwood, at Lexington, Kentucky, in 1829 (monthly; [2]
The Christian Review, established in 1830, and published at Jeffersonville, Indiana, by Nathaniel Fall and Beverly
James (monthly); [3] The Inquirer for Truth, edited by Mr. Saxton, of Canton, Ohio, 1827 (monthly); [4]
The Evangelical Enquirer, established in 1831 at Cincinnati, Ohio, and edited by D. S. Burnet (weekly); [5]
The Evangelist, established at Cincinnati, Ohio, 1832, and edited by Walter Scott (monthly); [6] The
Christian Messenger, established by B. W. Stone in 1825, published at Georgetown, Kentucky (monthly). [7]
The establishment of "the ancient order of things" was attended by various extravagances and abuses. The literalist, the
extremist, accompanies and menaces every such movement. In fact, accompanying the entire history of the movement, the
extremist has been found. The earliest manifestations of abuse were in the form of a crass literalism in the application
of the principle, "The restoration of the ancient order of things." The church at Pittsburg, Pennsylvania, attempted to
restore the mutual exhortations of the apostolic churches, and soon found itself rent by debates and dissensions in
public meeting. The same was true of the church at Cross Roads, Virginia, and many others. Every member thought it his
privilege to "prophesy" in the meetings. Both Mr. Campbell and Mr. Scott thought such conduct disorderly. On one occasion
in such a meeting Scott arose and asked, "What, my brethren, is the church to be a mouth?" Questions concerning the
disorders incident to the introduction of the ancient order of things were frequently coming in to Mr. Campbell and
received answer in the pages of the Millennial Harbinger. [3]
Another serious difficulty was that concerning the practice and New Testament obligation of feet-washing and the holy
kiss, which were introduced into many of the churches, but repudiated by the
__________
1 Christian Baptist, VII. 71.
2 Christian Baptist, VII. 72, 190.
3 Millennial Harbinger, 1830, 228.
4 Christian Baptist, IV. 262.
5 Millennial Harbinger, 1831, 191.
6 Millennial Harbinger, 1832, 46.
7 Christian Baptist, IV. 262.
8 Memoirs, II. 125.
THE SPREAD OF THE "ANCIENT ORDER OF THINGS"
75
great majority and entirely discountenanced by Mr. Campbell as not essential parts of the ancient order. [1] Some of the
churches in Kentucky were disturbed by serious debate over "the attitude of prayer, the hour of the day for eating the
Lord's Supper, the chemical nature of the wine to be used, the propriety of a sermon or even a benediction, after the
supper, the necessity of the loud amen to all the public prayers, the number of deacons in a congregation, the holy kiss,
etc." [2]
The opposition to associations was pushed to extremes, so that there was no way to further evangelistic effort. Hayden
has occasion in his History to complain bitterly of the senseless disorganization of the "Disciples." Mr. Campbell
himself saw the folly of it and tried to arrest the tendency. [3] He was forced to acknowledge the
need of some sort of association or co-operation among Christians for the purposes of self-preservation and growth.
Sidney Rigdon, before his defection to the Mormons, began to advocate the restoration of the ancient communism as
practiced in the church at Jerusalem. These extremes were not wide-spread. They were the inevitable phenomena connected
with an earnest effort to restore the primitive faith and practice.
__________
1 Memoirs, II. 129, 411.
2 Life of Smith, 391, 392.
3 Hayden, 297, 298.
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