Alexander Campbell & Hyperists

Did the Hyper Calvinism present in the Baptist denomination in the early 19th century help to create both the Hardshell and Campbellite sects? I think so. From the following words of Campbell, and comments made about him, it is obvious that Campbell fought hard against Hyperism and Hardshellism. Sadly, as we all know, Campbell went to an extreme himself in fighting an extreme. But, it is obvious from the following (and other writings also of him in the "Christian Baptist" and in the "Millenial Harbinger") that he was mostly correct in what he says here against the view that men are "regenerated before faith."

Mr. Campbell, at one time, believed that men were saved at the point of faith, as all good sound Baptists believed at the time, except for a few Hyper Calvinists.

Alexander Campbell writes:

"To proceed then: the outline of Mr. Bellamy's gospel which he opposes to Messrs. Hervey, Sandeman and Cudworth, is obviously such as the following, when reduced to its simplest parts:

"1. A man must be regenerated previous to the first act of faith. 2. He must, before he believes the gospel to be true, approve of the law as holy, just and good, and love it on this account. 3. Then through the law as a glass he must discover the glory of God, and love him on account of his own glorious excellences. 4. Afterward, he must discover the wisdom of God in the gospel way of salvation, and, with all these qualifications, he then believes the gospel to be true; all this previous to the first act of faith, which he says is a 'holy act,' for his faith implies holiness, repentance, conversion and reconciliation; and yet he maintains that repentance is before forgiveness. That you may read his sentiments with your own eyes, please consult pages 14, 16, 17, 19, 58, 79, 81-103: Essays, 122, 125, 147."

"Respecting his first prerequisite, Regeneration, page 17: 'Regeneration must be before faith,' John (i. 12, 13). I would inquire what is the meaning of regeneration? Is it not the communication of spiritual life to the soul, which principle of spiritual life is the beginning of eternal life? 'If any be in Christ, he is a new creature;' all 'old things are passed away.' 'All things are become new' when a man is [423] regenerated, he is then possessed of a new life, he is now alive and shall never die. I think this proposition would sound somewhat strange in the ears of a Christian, 'That a man may be possessed of eternal life and yet disbelieve the gospel.' Mr. Bellamy virtually maintains this; for if regeneration be the communication of spiritual and eternal life, and if this be previous to faith, then a man may live and die and enjoy eternal life without faith. But, according to Mr. Bellamy's idea, regeneration is one of the most unaccountable things in the world. It is an effect produced without any cause. But we are assured, from the New Testament, that the Word of God is the means of regeneration--not a means which man uses in order to salvation, but a means which God uses. 'Of his own will begat he us with the word of truth.' James i. 18. 'Being born again not of corruptible seed,' but by 'incorruptible' seed, by 'the Word of God.' 1 Peter i. 23. 'Whosoever is born of God doth not commit sin, for his seed remaineth in him.' 1 John iii. 9. 2 John 2: 'For the truth's sake which abideth in us.' From these Scriptures we learn, in this figurative style, that God begets us of his own will--with incorruptible seed, the word of truth, and the effect is a new creature. One question determines this point. Is it the Word of God, believed or disbelieved, that regenerates us? If disbelieved, all unbelievers are regenerate; if believed, then Mr. Bellamy's scheme falls to the ground. Mr. Bellamy lays a great stress on John i. 12, 13: 'Them that believe on his name which were born,' etc. He supposes that John is describing religion as he does, in order, which is first, second and third; but I apprehend that this passage is descriptive of character--not of the order of salvation."

"There were, indeed, some difficult questions connected with the subjects of conversion and faith, which he does not, at this period, seem to have considered, except in a very general way. One of these was: Why, if faith comes by the word of God, is it not produced in all who hear that word? Why is it that, when the gospel is preached, a few particular individuals only believe and obey it? And again, Why is it that it is proper to pray for the conversion of individuals or of the world at large, unless it be agreed that some special influence or interposition is to be expected in answer to prayer?

No one admitted the propriety of such petitions or offered them more sincerely than Mr. Campbell, and to deny that there was an influence of any kind to be expected and exerted in any case in aid of the gospel, would have involved a practical inconsistency. He did not, therefore, deny the importance or existence of such aid, but its nature he appears to have left undetermined in his mind, preferring to leave all such matters with God. He did not conceive [427] it to be the duty of an evangelist to preach a theory of conversion, but to "preach the Word," and to leave the event entirely with God. Of this he remained absolutely certain, that it was right and safe always to adhere closely to the Scriptures, and to teach and observe such things only as matters of faith and duty for which there could be produced a Divine warrant. It was therefore perfectly in harmony with his principles that, at his baptism, he refused to sanction, by relating an experience, any of the popular theories of faith, and that he determined to adhere closely to Scripture precedent and the admitted practice of the primitive Church, by making only the simple, but all-comprehending confession of the Messiahship of Jesus." [428]


http://www.mun.ca/rels/restmov/texts/rrichardson/mac/MAC119.HTM