faith in systems of theology; obedience to Christ rather than obedience to church authority; the Church of Christ in place of sects; the promises of the gospel instead of dreams, visions, and marvelous experiences as evidences of pardon; Christian character, in place of orthodoxy in doctrine, as the bond of union; and associations for cooperation in good works instead of associations to settle questions of faith and discipline.

"It will thus be seen that our differential character is found not in the advocacy of new doctrines or practices, but in rejecting that which has been added to the original simple faith and practice of the Church of God. Could all return to this, it would not only end many unhappy strifes and unite forces now scattered and wasted, but would revive the spirituality and enthusiasm of the early church; as we should no longer need, as in the weakness of sectism, to cater to the world's fashions and follies to maintain a precarious existence. Zion could again put on her beautiful garments and shine in the light of God, and go out in resistless strength to the conquest of the world. To this end, we are not asking any to cast away their confidence in Christ, or to part with aught that is divine; but to cast away that which is human, and be one in clinging to the divine. Is it not reasonable? Is it not just? Is it not absolutely necessary, to enable the people of God to do the work of God?" ("Our Position," by Isaac Errett, pp. 6-11.)

It seems appropriate to note in the conclusion of this chapter the fact that there is on the part of the Disciples agreement with the Baptists as to the proper form and subjects of baptism, but when the specific design of the ordinance is considered, Disciples and Baptists seem to part company. The former maintained that "regeneration must be so far accomplished before baptism that the sub

BAPTISM AND FORGIVENESS.

125

ject is changed in heart, and in faith and penitence must have yielded up his heart to Christ; otherwise baptism is nothing but an empty form. But forgiveness is something distinct from regeneration; forgiveness is an act of the Sovereign; not a change of the sinner's heart; and while it is extended in view of the sinner's faith and repentance, it needs to be offered in a sensible and tangible form, such that the sinner can seize it and appropriate it with unmistakable definiteness. In baptism he appropriates God's promise of forgiveness, relying on the divine testimonies: 'He that believeth and is baptized shall be saved.' 'Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Spirit.' He thus lays hold of the promise of Christ and appropriates it as his own. He does not merit it, nor procure it, nor earn it, in being baptized; but he appropriates what the mercy of God has provided and offered in the gospel. We therefore teach all who are baptized that if they bring to their baptism a heart that renounces sin and implicitly trusts the power of Christ to save, they should rely on the Saviour's own promise, 'He that believeth and is baptized shall be saved.'" ("Our Position," pp. 12, 13.)

On the subject of church government Disciples are, in the main, in harmony with the Congregationalists and Baptists. For the sake of order and efficiency they have elders or bishops, deacons and evangelists, yet in the absence of these the members are taught to meet, to keep the ordinances, and encourage one another to love, to good works, and to administer baptism and partake of the Lord's Supper, or do whatever needs to be done to promote their own growth and the salvation of sinners. Nevertheless, as soon as suitable gifts are developed persons are chosen to act as elders and deacons, and to serve

The position

in any other ministry the church may need. and authority of eldership in a congregation of Disciples is about the same as in a Presbyterian church.

They have no ecclesiastical courts, properly speaking, outside the individual churches, but it is becoming somewhat general to refer difficult cases to a committee mutually agreed on by the parties concerned, their decision to be final. (See "Our Position," p. 14.)

Their position on the subject of union among believers for evangelistic work has been stated with a reasonable degree of fullness. While they make to their brethren of every name a distinct and definite proposition, which they believe to be thoroughly Scriptural also, looking to the reunion of believers, they rejoice in every utterance which tends to break down sectarian barriers, and hail with gladness every step which condemns the folly and wickedness of denominationalism. They have, however, generally, no faith in the practicability of uniting denominations, as such, on any merely human basis, however liberal. The union cannot be Christian unless it is union in Christ, in those things which Christ enjoins, neither less nor more.

CHAPTER IX.

LITERATURE AND EDUCATION.

THE Disciples have been fruitful in the production of literature, especially of a periodical and polemic character. Their movement was, as has been abundantly shown, in the interests of peace and union among the people of God. Theological reconstruction and contention were no part of the original program. A campaign of theological and ecclesiastical war was not so much as thought of by the pious men who were moved by the Spirit of God to undertake to lead the people back to Christianity according to Christ. It was certainly not the purpose of Thomas Campbell when he wrote the "Declaration and Address" for the Christian Association in 1809 to engage in controversy with his brethren, and no one who is at all acquainted with the gentle spirit of Barton Warren Stone can for a moment think of him as a polemic. He was prominently a man of peace.

Thomas Campbell especially, and Alexander, his son, entertained a natural aversion to everything which looked in the direction of theological pugilism. The former never conquered this aversion. The latter, however, did to such an extent that in the minds of many people he is thought of chiefly, if not altogether, as a theological polemic. Alexander Campbell's published debates, are with the Rev. John Walker, a minister of the secession Presbyterian Church in 1820; with the Rev. W. L. Maccalla, of the Presbyterian Church; with Robert Owen, the Socialist;

with Archbishop Purcell, of the Roman Catholic Church; and with the Rev. N. L. Rice, of the Presbyterian Church. These were oral debates, which were published in book form.

The story of a change of view on the part of Alexander Campbell in regard to the subject of a public oral discussion of religious topics is not only interesting but necessary, in order to fully understand a portion of the history of the Disciples. The first public discussion was conducted in the town of Mount Pleasant, in the State of Ohio, a village about twenty-three miles distant from Mr. Campbell's residence in Brooke County, Va., in the month of June of the year 1820. The debate was with a gentleman named John Walker, a minister of the gospel in the seceder branch of the Presbyterian Church. This debate originated as

follows:

John Birch, pastor of a Baptist church near Mount Pleasant, during the autumn of 1819 baptized an unusual number of believers. As a means of hindering the progress of Baptist principles and usages in the community Mr. Walker preached on infant baptism. Mr. Birch listened to one of his discourses. In the course of the sermon Mr. Walker quoted from a Dr. Baldwin. Mr. Birch thought the quotation was unfair, and at the conclusion of the address he asked Mr. Walker to what part of Dr. Baldwin's works he had referred. This gave rise to a short discussion as to the meaning of the quotation. During this interview Mr. Walker challenged Mr. Birch, or any regular Baptist minister of good moral character and of reputable standing intellectually, whom Mr. Birch might choose, to meet him in a joint, public, oral discussion on the general subject of baptism, but especially the baptism of infants. Mr. Birch at once accepted the challenge, and invited Alexander Campbell, as a champion of Baptist faith and practice in