son was one of the first to read the proof sheets. He at once gave it his approval, for the thirteen propositions expressed clearly the convictions which he had reached in Scotland. Not long afterwards, when his father inquired as to his plans for the future, he told him that he had decided to devote his life to the support of the principles and views expressed in the Declaration and Address. He felt the call of duty so strongly that he refused a flattering offer of $1000 a year and other inducements to take charge of an academy in Pittsburg." He determined, moreover, never to receive compensation for his ministerial work, even though his father declared, "Upon these principles, my dear son, I fear you will have to wear many a ragged coat. 80 After Thomas Campbell learned his son's intention of devoting himself to the ministry, he advised him to study the Bible carefully and persistently for six months. In following his father's advice with regard to studies, the son arranged the following daily program for his spare time during the winter of 1810: Study of Greek from 8 to 9 each morning. One-half hour for the study of Hebrew-between 12 and 1. 20 In 1810 this city had a population of 4740 living in some 767 houses, eleven of which were stone, 283 brick and 473 frame and log. At the time of Alexander Campbell's death in 1866, the population was about 125,000 (Richardson, R. Memoirs of Alexander Campbell, I., 247, 275). 30 Richardson, R. Memoirs of Alexander Campbell, I., 275. It is only fair to remark that Alexander Campbell was not yet rich when he reached this decision. Two hours for memorizing ten verses of Scripture and reading the same in the original language with Henry and Scott's notes and observations. Other reading and studies as time permits, with special reference to church history." In May, 1810, in obedience to his father's request, Alexander Campbell gave his first exhortation, and on July 15, of the same year, he delivered his first sermon, which was based on Matthew 7: 2427. This effort was a decided success; hence his services were soon in continuous demand. During the first year, he preached one hundred and six times. He committed these early sermons word for word, but he soon gave up this practice, and relied upon notes or entirely on memory." The father early began to respect the abilities and judgment of his son, but on October 2, 1810, against the advice of that son, he petitioned to the Synod of Pittsburg, meeting at Washington, to be received into communion. The elder Campbell's motive was good -he hated to cause division. The result, however, justified the wisdom of the son, for the Synod refused the request. Since Thomas Campbell insisted on reasons being given, the Synod determined to return the following answer to his inquiry: "It was not for any immorality in practice, but, in addition to the reasons before assigned, for expressing his belief that there are some opinions taught in our Confession of Faith which are not founded in the Bible, and avoiding Richardson, R. Memoirs of Alexander Campbell, I., 278, 279. to designate them; for declaring that the administration of baptism to infants is not authorized by scriptural precept or example, and is a matter of indifference, yet administering that ordinance while holding such an opinion; for encouraging or countenancing his son to preach the gospel without any regular authority; for opposing creeds and confessions as injurious to the interests of religion; and, also, because it is not consistent with the regulations of the Presbyterian Church that Synod should form a connection with any ministers, churches or associations; that the Synod deemed it improper to grant his request.' The minutes of the Synod continued: "On reading the above to Mr. Campbell, he denied having said that infant baptism was a matter of indifference, and declared that he admitted many truths drawn by fair induction from the Word of God; acknowledged that he opposed creeds and confessions when they contained anything not expressly contained in the Bible; that he believes there are some things in our Confession of Faith not expressly revealed in the Bible. He also declared that he felt himself quite relieved from the apprehension, which he at first had with respect to his moral character.'' With the exception of Alexander Campbell, the members of the Association seemed willing to let the Synod's action pass, for they desired to avoid religious controversy. The young minister, however, announced a discourse for November 1, 1810, on the principles and designs of the Association "for the purpose of obviating certain mistakes and objections which ignorance or willful opposition has 33 Richardson, R. Memoirs of Alexander Campbell, I., 828. 4 Ibid., I., 828. attached to the humble and well-meant attempts of the Society to promote a thorough scriptural reformation, as testified in their address to the friends and lovers of peace and truth throughout all the churches.'' A large audience assembled at the appointed time and place. Campbell in a long and well received discourse considered the following charges: 1. The principle and plan adopted have a tendency to increase divisions, and to terminate in a new party. 2. The plan tends to degrade the ministerial character. 3. It opens a door to corruption in discipline. 4. A nominal approbation of the Bible is made a satisfactory test of truth. 5. The principles adopted exclude infant baptism. 6. The plan tends to establish independent church government. 7. It opens a door for lay preaching. A few other charges, namely, that the principles of the Association would exclude females from the Lord's table, and would abrogate the Sabbath were also made. 86 A study of this discourse shows the following things with regard to the views of the Campbells: 1. That they believed the religious parties had the substance of Christianity, but not "the form of 25 Richardson, R. Memoirs of Alexander Campbell, I., 835. 36 Ibid., I., 335-347. sound words," and that the main purpose of the proposed reformation was the abolition of every human system, and the adoption of "this form of sound words" as the basis of union. 2. That they considered each church an independent organization, with its own internal government by bishops and deacons, but not so independent of other churches as to exclude fraternal relations. 3. That they believed lay preaching authorized, and denied a Scriptural distinction between clergy and laity. 4. That they regarded infant baptism as without direct Scriptural authority, but as a matter of forbearance, allowable even as Paul and James for a while permitted circumcision because of Jewish prejudices. 5. That they foresaw the possibility of being forced to turn the Christian Association into a separate church "in order to carry out for themselves the duties and obligations enjoined on them in the Scriptures. "6. That is receiving nothing but what was expressly revealed, they foresaw and admitted that many things deemed precious and important by the existing religious societies, must inevitably be excluded. A little later, Alexander Campbell, when pressed for reasons, said that he did not dare to be a party man because: 87 Richardson, R. Memoirs of Alexander Campbell, I., 848, 349. |