V

RELATIONS TO OTHER RELIGIOUS

S intimated in the previous chapter, the agreement on the method of baptism brought the followers of the Campbells and the Baptists into closer contact. These two leaders began to form acquaintances among the latter, whom they liked far better than their ministers. Concerning the preachers in the Red Stone Association, Alexander Campbell said some very bitter things, as:

"They were little men in a big office. The office did not fit them. They had a wrong idea, too, of what was wanting. They seemed to think that a change of apparel— a black coat instead of a drab-a broad rim on their hat instead of a narrow one-a prolongation of the face and a fictitious gravity-a longer and more emphatic pronunciation of certain words, rather than scriptural knowledge, humility, spirituality, zeal and Christian affection, with great devotion and great philanthropy, were the grand desiderata.

Later he remarked: "They had but one, two, or, at the most, three sermons, and these were either

1 Gates, Errett.

and Disciples, 19.

The Early Relation and Separation of Baptists

Richardson, R. Memoirs of Alexander Campbell, I., 439.

delivered in one uniform style and order, or minced down into one medley by way of variety.' With regard to the people, he declared:

"I confess, however, that I was better pleased with the Baptist people than with any other community. They read the Bible, and seemed to care for little else in religion than 'conversion' and 'Bible doctrine.' They often sent for us and pressed us to preach for them. We visited some of their churches, and, on acquaintance liked the people more and the preachers less."'

Campbell believed, however, that because of education and training he might be prejudiced against the Baptist clergy; hence he visited their association at Uniontown, Pennsylvania, in the fall of 1812. He was disgusted, and declined, with one exception, all invitations to preach. He returned home determined never to visit another association, but he soon learned that the Baptists themselves regarded the preachers of that association as worse than ordinary, and their discourses as unedifying. Since they continued to urge him to come to their churches and preach for them, he often visited their congregations within a sixty-mile radius. All of these churches urged the Reformers to join the Red Stone Association. In the fall of 1813, Campbell accordingly laid the matter before his church, which, after much discussion, decided to make overtures to the association, and to write out in full their sentiments, wishes and determinations on that

Richardson, R. Memoirs of Alexander Campbell, I., 439. ▲ Ibid., I., 440.

subject. This document revealed their remonstrances against human creeds, but expressed a willingness to co-operate or unite with the Red Stone Association, provided "no terms of union or communion, other than the Holy Scriptures, should be required." The proposition was discussed at the association, and a considerable majority was given in favor of the reception of the Brush Run Church. Nevertheless, there was a determined minority opposed to this resolution: Elder Pritchard of Cross Creek, Virginia; Elder Brownfield of Uniontown, Pennsylvania; Elder Stone of Ohio; and the latter's son, Elder Stone of the Monongahela region. These men apparently confederated against Campbell and his followers, but for two or three years their efforts accomplished little."

Not long after the Brush Run Church had joined the Red Stone Association, Thomas Campbell moved about ninety miles west, near Cambridge, Ohio. He was accompanied by Joseph Bryant, who had married his oldest daughter, Dorothea, and by John Chapman, who had married his second daughter, Nancy. His sons-in-law assisted him in the management of the farm, and of a flourishing seminary which he opened. Alexander Campbell remained at Mr. Brown's, and with the help of James Foster cared for the Brush Run

* Campbell did not preserve a copy, and the clerk of the Association later refused him one.

• Millennial Harbinger, II., 311.

Richardson, R. Memoirs of Alexander Campbell, I., 441.

Church. Quite a number of people came into this congregation, among them being Campbell's fatherin-law and mother-in-law. Many lived too far away to attend regularly, however, and removals were frequent. Infected somewhat by the prevailing spirit of migration, the members of the church began to consider seriously the question of removing in a body to a more suitable place. Accordingly, a meeting was called, April 13, 1814, to consider the matter. The following reasons were urged for removal:

1. The scattered condition of membership, which prevented regularity of attendance.

2. Opposition from other religious bodies.

3. The difficulty of securing good schools and teachers for their children.

4. The hard labor required in order to support their families.

The meeting decided that a removal was desirable, and concluded that the best situation would be near a flourishing town, but not more than two hundred miles west, for they did not want to get too near the Indian border. Such a location, they thought, would give them better opportunities of usefulness and furnish work for the artisans, while the remainder, who were farmers, could secure land in the vicinity. Then, too, all could enjoy the privilege of good schools for their children. A committee of George Archer, Richard McConnel, Abraham Altars, John Cockens, and Alexander Campbell was appointed to explore and report on a

suitable location. After having visited a large part of Ohio, the committee decided in favor of Zanesville. Returning, they submitted an elaborate written report to the church, and on June 8, 1814, the congregation decided unanimously that the report be accepted and that the removal should take place as soon as the necessary arrangements could be made.'

As a

Alexander Campbell favored this plan, but his father-in-law, for whose judgment he entertained great respect, had little sympathy for the project. Moreover, Mr. Brown did not want his son-in-law and daughter to move so far away. Then, too, he wanted to retire from the farm and take up an easier mode of life. Accordingly, he gave Campbell a deed in fee simple to his fine farm." result the latter felt compelled to remain where he was, and the others, unwilling to go without him, decided to stay also. Campbell threw himself into farm work with a will, and soon won the respect of the farmers of the vicinity. His ability as a practical and intelligent farmer thus helped lessen the prejudices of the Presbyterians and Methodists, who were strong in that neighborhood. Raised to a position of independence, he put his farm into good repair; made such changes as would allow him

8 Zanesville has one of the oldest and strongest churches among the Disciples of Christ.

Richardson, R. Memoirs of Alexander Campbell, I., 458-461. 10 Mr. Brown moved to Charlestown, where he entered the grocery business. He became a member of the Baptist Church at Cross Roads, three miles above Charlestown.