Tag Archives: Truth

Restoration Moments – The Heresy Trial of Solomon Morton

The name Solomon Morton is probably unfamiliar to most people.  In fact, it’s unfamiliar to most church historians as well.  But his story is well worth noting.

This week’s Restoration Moment comes from “Alexander Campbell’s Tour in Scotland” (written by Thomas Chalmers) which is available in Alexander Campbell: A Collection (Volume 1) from Cobb Publishing.  Enjoy!

Mr. Campbell’s victory over the Edinburgh audience was local, not general. It served rather to unite his enemies and intensify their bitterness for him. “Campbellism,” which had before been but a harmless delusion, became in the danger that now threatened Scotland’s religious peace, a ‘damnable heresy.’ No man now defended Alexander Campbell, the “arch-heretic” from this on, with impunity.

In my own congregation there had been many who held views similar to those preached by Campbell and who had even advocated them before his coming, but they were quiet now unless they dared to face the music.

Among these daring ones was Solomon Morton. Her­esy had been whispered against him before—now it was loud, since he was fearless in his defense of Campbell and his views. I tried as much as I thought prudent to shield my friend, but he had become so fully converted to the new ideas (or “the old ones” as he used to call them) that he could not refrain from openly expressing his confidence in them. This was going a little too far, and against my earnest action, he was brought to trial, charged with “holding doctrines contrary to the teachings of the Holy Spirit and perilous to be held both for the soul’s salvation and the safety of God’s church.” I tried very hard to prevail upon Morton to retract, but he firmly held his ground.

The day for trial came—it was held in the vestry of the church and many ecclesiastical dignitaries from abroad were there to witness the first trial for the Campbellistic heresy. It began at ten o’clock. After a prayer by a visiting preacher the proceedings of the day began. The presiding presbyter stated the purpose of the meeting; and the general charge, which we have mentioned, was read, and followed by a warm discussion on the part of his prosecutors. He was accused of sympathizing with slavery and man-stealing, of holding doctrines not in consonance with the Westminster Confession, of having discarded the Presbyterian name, and of many other things which made him unworthy of further Christian communion.

Morton was then called out to answer these charges. He came forward, took out his Bible and opened it. Just then one of the prosecutors arose and reminded the chairman that a categorical answer should be required of the heretic on trial, he should respond ‘yes’ or ‘no’ to every separate accusation. The injustice of such a requirement was obvious. And, besides, it was contrary to the custom the Scottish Church had always observed. I immediately arose and objected to such a course of action as unworthy of the church and as likely to do us more harm in the eyes of our people than all the protection it could be in this case. I trusted we were not so fearful of Morton in his use of Scripture that we could not accord him such a hearing as heretics had always been afforded.

At this, one of the prosecutors responded that permission should not be given anyone to desecrate the Word of God by using it in support of heretical notions. “We are all convinced,” said he, “of his heresy. I move that we proceed at once to a vote.”

Deacon Morton then spoke: “Brethren,” said he, “is this a matter in which I am to have nothing to say? Am I to be condemned upon the testimony of others, who can not, by the nature of things, possess quite as accurate knowledge of the state of my heart and mind as I possess myself? I have been charged with sympathizing with and believing in certain things. Full and unhindered testimony has been rendered in this matter by others. Is not my testimony on a subject concerning which I claim to be as well informed as they, worth something, and can they not accord me as much patience, while I defend myself as I have given them while they were accusing me? I ask, will you hear my testimony on this subject?”

After some discussion, Morton was voted ten minutes in which to make his reply.

“The specific, written charge against me,” said he, “is that I hold doctrines contrary to the teaching of the Holy Spirit. To this much I can give a categorical answer. I hold the words of the Holy Spirit in my hand. I deny that I cherish one doctrine contrary to the teaching of this book. Let my accusers specify one and I shall humbly retract it in your presence today. This answer covers the whole of the written charge, for if my doctrines are not contrary to the teachings of the Holy Spirit, they can not be perilous to the soul’s salvation nor to the safety of God’s church. I deny the charge until more definite accusations are made. Wherein do I offend the Holy Spirit? It has been said today that I sympathize with slavery. For this charge there is no foundation, and I hardly need take the trouble to deny it. It has been also said that I do not respect the Westminster confession. I frankly own that it exercises no power over my convictions. If it is the voice of the Holy Spirit, then have I offended against God, but if it is not the voice of Holy Spirit, why should you or I respect its spiritual dominion over us? I ask you, is it the voice of the Holy Spirit? If so, then, it have I offended. If not, then surely I have avoided that same offense in refusing to place it in the throne of the Holy Spirit, an offense which you commit, and not I. The only question, therefore, which determines whether heresy lies on your side or on mine, is whether the Westminster creed is the voice of the Holy Spirit.”

“I have also been charged with rejecting the Presbyterian name. Show me where such a rejection is contrary to the teachings of the Holy Spirit, and again I shall own my fault and abjure my heresy. Again the point upon which our respective orthodoxy is to be hung is whether the Presbyterian name has been applied to us by the Holy Spirit. If it has, then am I a heretic for rejecting it; if not, then you are the heretics for assuming it.”

There was no response to anything that Morton had said. He was called down by the chairman on the second, but his ten minutes had been sufficient. His prosecutors became more rabid in their remarks, but the more reasonable portion of the session considered him with some favor. The vote was taken and by a plurality of two votes against him he was pronounced a heretic. This trial did us more harm than anything else that had happened to us. It was universally condemned as an outrage and such a reaction followed that several of our best members went with Morton and joined the Disciples in Edinburgh. It was the first and last trial for “heresy” of Campbellism that was ever precipitated upon a Scottish Kirk-session to my knowledge.

Bible Q&A – Are Babies Born in Sin?

I heard someone on the radio talk about people having a “sinful nature,” and as proof that we are all born sinners, he quoted Psalm 51:5 from the NIV. Are we really born sinners?—D. from Illinois.

Thanks for the question. This is one that has bothered people for many years. In fact, this one doctrine has led to all sorts of other doctrines and practices which are foreign to the Bible.

Before we go any further, let’s look at the passage, quoted in the NIV (since that was what the man referenced). This version of the Bible has David saying, “Surely I was sinful at birth; sinful from the time my mother conceived me.” When you read that passage by itself (which is questionably translated), it can sure make you think that we are all “born in sin.” But we need to look at the rest of the Bible first, then we’ll come back to this passage.

In order to understand where people are coming from when they say that we are all “born in sin,” we need to figure out how they came to that conclusion. They claim that all people are born sinful, condemned to hell from the time they were conceived (some say from the moment of birth) because of the sin of Adam. They claim that we all hell-bound sinners from birth because we bear the guilt of Adam’s sin in the Garden of Eden. This is why Catholics and Lutherans “baptize” (actually sprinkle) babies—to supposedly cleanse them of the sin of Adam.

But do we really bear the sins of Adam?

Let’s think this through for a moment. If every human is born sinful because of the sin of Adam, then that applies to everyone who has ever been born, starting with Adam and Eve’s first child. That would apply to every person under the Old Testament, as well as the New Testament.

But this doctrine is 100% denied in the Old Testament. The prophet Ezekiel, while speaking words directly from God, said, “the soul that sins, it shall die” (Ezekiel 18:4). And look at what else God says through this prophet: “The son will not bear the sin of the father, nor will the father bear the sin of the son” (Ezekiel 18:20). God makes it incredibly clear that we do not “inherit” sin from any ancestors.

King David was incredibly upset, because his brand-new baby was incredibly sick. Then the baby ended up dying at just 7 days old. But, when the baby died, King David said these words: “Now he is dead…can I bring him back again? I shall go to him, but he shall not return to me” (2 Samuel 12:23). David, a prophet of God (Acts 2:29-30), said that he would be reunited with his son. Since David was a man after God’s own heart, and fully expected to go to heaven, that means he also fully expected his infant sin to be in heaven as well. This is because babies aren’t born in sin.

But suppose someone won’t accept these Old Testament examples as evidence. What then?

How about the New Testament, which clearly states that we will be judged on what we do, and not on what someone else does? All people will be judged, according to their works (Revelation 20:12-13, 2 Corinthians 5:10).

But let’s consider one more thing: if all babies are born sinful, bearing the guilt of Adam’s sin, then no one can be saved!

Whoa! Wait a minute! What do you mean by that???

If all babies are born in sin, born sinful, then that means Jesus Christ was a sinner from birth. That means Jesus wasn’t the sinless and perfect sacrifice. And if Jesus isn’t the sinless and perfect sacrifice then (1) His death on the cross couldn’t take away sin, and (2) the New Testament contains lie after lie when it says that Jesus “knew no sin” (2 Corinthians 5:21, I Peter 2:22, Hebrews 4:15).

So, which one are you going to believe: the Bible, which says Jesus never knew sin, or the people who claim all babies (which must include Jesus) are born in sin?

As for me and my house, we’ll believe the Bible.

But what about Psalm 51:5?

Yes, that’s where this question started, so let’s paint the picture. David has sinned, having committed adultery with Bathsheba. The prophet Nathan has confronted him and said, “You are that man!” (2 Samuel 12:7). David’s realization that he has sinned completely overwhelms him. And in that state, he writes Psalm 51.

He says, “blot out my transgressions. Wash me thoroughly from my iniquity, and cleanse me from my sin. For I acknowledge my transgressions, and my sin is ever before me [that is, it’s all around me, it’s everywhere I look]. Behold, I was shaped in iniquity, and in sin did my mother conceive me…purge me with hyssop, and I shall be clean. Wash me and I shall be whiter than snow” (Psalm 51:1-7).

David is poetically saying that all he can see is his sin. It’s like he’s always sinning. He’s such a horrible sinner, it’s like he’s done nothing but sinning. It’s like he’s been sinning since he was born. His sin is overwhelming him, and he’s begging for God’s forgiveness. He’s not saying, “I was a hell-bound sinner the instant I was conceived.” He’s saying, “I’m such a horrible sinner, it feels like that’s all I’ve done my entire life.”

And he’s not that different from us. Haven’t you ever said, thought, or heard the words, “I can’t do anything right”? Or perhaps, “All I ever do is mess up”? That’s how David was feeling when he wrote Psalm 51.

So, to answer the original question: No, we are not born sinners. We do not get our sin from someone else. We are born precious and free from sin. We become sinners when we ourselves disobey God’s law.

For further reading on this topic, check Luke 18:16 and Romans 7:7-9.

-Bradley S. Cobb