IN tracing the genealogy of the branch of the Campbell family from which Elder THOMAS CAMPBELL descended, we have traced it up to the Campbells of Argyle, Scotland. The Duke of Argyle, Sir Archibald Campbell, was the head of the clan. At one time he commanded a regiment of men, every one of which was named Campbell.

      Archibald Campbell, my grandfather, was the son of James Campbell, who was born in the county of Down, Ireland, near Dyerlake wood. He lived to the advanced age of one hundred and five years.

      His son, Archibald Campbell, in early life entered the British army under General Wolfe, and accompanied him to the Island of Cuba and to Quebec; indeed, through his whole campaign; and tradition says that General Wolfe, after taking Havana and Quebec, died in his arms at the close of the conflict. He returned home after the conquest of Quebec, and spent the remainder of his life in his own native county. [7]

      Converted from Romanism, he became a strict member of the Church of England, and died in its communion, in his eighty-eighth year, leaving behind him three sons, Thomas, James, and Archibald. His youngest son, Enos, died in 1804, three years before his father, greatly lamented.

      James and Archibald were members of the Secession, or Antiburgher Presbyterian Church, of which Archibald had been a ruling elder for many years, in the commercial town of Newry, county Down. Enos Campbell, the youngest of the fraternity, had for many years the superintendence of one of the most popular academies in that commercial center.

      Under the armorial of the Antiburgher Presbyterian Church, formerly under a supreme court, designated the "General Associate Synod," having under its jurisdiction three provincial Synods in Scotland, and one in Ireland, he migrated A.D. 1807, to the United States.

      On his arrival in Philadelphia, the Synod of the same faith and order being in session, on the presentation of his testimonials, cordially received him, and recommended him to the Presbytery of Chartiers, for the most part located in the county of Washington, Pennsylvania, and its surroundings. On presenting his testimonials to that Presbytery, he was received into its communion, and had a field of labor assigned to him. He went to work.

      But having, some time before lie sailed from Europe, formed a largely extended acquaintance with the onward movements of the General Assembly of said denomination both in Scotland and Ireland, he sympathized with these movements, and was commissioned, in 1804, [8] by the Synod of Ulster, as a delegate from that Synod to meet the Scotch General Assembly in Glasgow, with special reference to the consummation of an union between these branches of Presbyterians, called Burghers and Antiburghers.^{1}

      While a minister in connection with the Synod of Belfast, and the pastor of the Church in Ahorey, in the county of Armagh, and within the circle and jurisdiction of the Presbytery of Market Hill, in said county, under the superintendence of that Synod, we only express a prevailing public opinion, when we say that he was the most earnest, indefatigable, and devoted minister in the Presbytery and Synod to which he belonged. In preaching, teaching, and in visiting his charge, inculcating personal and family religion, he had certainly no superior; and, so far as we could ascertain, no equal.

      His family training and discipline were peculiarly didactic, Biblical, and strict. The Bible, with Brown's Catechism, was, during the minority of his family, a daily study and a daily recitation. He also instituted these customs in all the families of his congregation. His congregation at Ahorey, in the county of Armagh, was therefore regarded as the best educated community in the Presbytery of Market Hill, to which it belonged. If not formally and professedly a reformer in this [9] department in his own Synod, he was virtually so. He also strongly remonstrated against the schisms in that large denomination called Presbyterians, under their respective armorials--Covenanters or Cameronians,^{2} Burghers, and Antiburghers or Seceders.

      He had, indeed, outside of his own Church and Presbytery, many highly influential friends and brethren who cordially sympathized with his views of reform, both in doctrine and discipline; but, owing to the delicacy of his health, his physicians, urged him to take a sea voyage as the most promising, if not the only restorative of his enervated system. This was the occasion of his visiting the United States, purposing to return to Ireland should he not he pleased with the country.

      Not having completed my studies at his departure, I was pleased to prosecute them both in Ireland and Scotland, in the years 1808 and 1809, after which, with my mother and family, I came to the United States.

      On our arrival in this New World, October 5th, 1809, we found him engaged in writing and publishing "A Declaration and Address." The occasion of this document was as follows: while in Europe he had been, for many years, an advocate of reformation in the [10] Secession Church standards and proceedings, as well as in their lives and behavior.

      He objected not so much to the doctrines of the Secession creed and platform, as a doctrinal basis, but to the assumption of any formula of religious theories or opinions, as the foundation of the Church of Christ; alleging that the holy Scriptures, Divinely inspired, were all-sufficient and alone sufficient for all the purposes contemplated by their Author, in giving them; especially as the great apostle to the nations had so commended them; affirming that "All Scripture is given by inspiration of God, and is profitable for teaching, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished for every good work."--2 Tim. iii: 16, 17.

      But in advocating the paramount claims of the Bible, and especially the all-sufficiency and alone sufficiency of the Christian Scriptures for the edification and perfection of the Christian Church, he was compelled to remonstrate against "the doctrines and commandments of men," as having usurped, more or less, in all the Protestant forms of the Christian profession, an undue and unconstitutional influence and authority; in many instances making void the teachings and the preachings of the divinely commissioned apostles and evangelists of Jesus Christ.

      These teachings and remonstrances were more or less unsavory to the preachers and teachers of the different sects and schisms in the "Ring-streaked, speckled, and spotted" forms of Calvinism and Arminianism, then echoing throughout all the patented pulpits in Western [11] Pennsylvania and Western Virginia. These clamors called forth from him a concentrated "Declaration and Address," the purport of which was to demonstrate that the holy Scriptures, and more especially the Christian Scriptures, were all-sufficient and alone sufficient for the conversion of sinners and the sanctification and edification of the Church of the Lord Jesus Christ.

      The immediate cause of this publication was the violent assaults of his quondam friends, his co-presbyters of the Presbytery of Chartiers, Washington county, Pennsylvania. These misunderstandings, and the conflicts thus occurring, made it necessary to bring the whole matter before the Synod, denominated "THE ASSOCIATE SYNOD OF NORTH AMERICA." The case was summarily expressed in the following statement:

      "The Presbytery of Chartiers, Washington county, Pennsylvania, versus Thomas Campbell, minister of the Gospel."

      It was formally brought before them by "Protest and Appeal," viz.:

HONORED BRETHREN:

      "Before you come to a final issue in the present business, let me entreat you to pause a moment, and seriously to consider the following things: To refuse any one his just privilege, is it not to oppress and injure? In proportion to the magnitude and importance of the privilege withheld, is not the injustice done in withholding it to be estimated? If so, how great the injustice, bow highly aggravated the injury will appear, to thrust out from communion a Christian brother, a fellow-minister, for saying and doing none other things than those which our Divine Lord and his holy apostles have taught and enjoined to be spoken and done by his ministering servants, and to be received and observed by all his people. Or have I, in any [12] instance, proposed to say or to do otherwise? If I have, I shall be heartily thankful to any brother that shall point it out, and upon his so doing, shall as heartily and thankfully relinquish it. Let none think that, by so saying, I entertain the vain presumption of being infallible. So far am I from this, that I dare not venture to trust my own understanding so far as to take upon me to teach anything as a matter of faith or duty but what is already expressly taught and enjoined by Divine authority; and I hope it is no presumption to believe that in saying and doing the very same things that are said and done before our eyes on the sacred page, is infallibly right, as well as all-sufficient for the edification of the Church, whose duty and perfection it is to be in all things conformed to the original standard. It is, therefore, because I have no confidence, either in my own infallibility or in that of others, that I absolutely refuse, as inadmissible and schismatic, the introduction of human opinions and human inventions into the faith and worship of the Church. Is it, therefore, because I plead the cause of the Scriptural and apostolic worship of the Church, in opposition to the various errors and schisms which have so awfully corrupted and divided it, that the brethren of the Union should feel it difficult to admit me as their fellow-laborer in that blessed work? I sincerely rejoice with them in what they have done in that way; but still, all is not yet done, and surely they can have no just objections to go farther. Nor do I presume to dictate to them or to others as to how they should proceed for the glorious purpose of promoting the unity and purity of the Church; but only beg leave, for my own part, to walk upon such sure and peaceable ground, that I may have nothing to do with human controversy, about the right or wrong side of any opinion whatsoever, by simply acquiescing in what is written, as quite sufficient for every purpose of faith and duty; and thereby to influence as many as possible to depart from human controversy, to betake themselves to the Scriptures, and, in so doing, to the study and practice of faith, holiness, and love.

      "And all this without any intention on my part, to judge or despise my Christian brethren who may not see with my eyes in those things, which, to me, appear indispensably necessary to [13] promote and secure the unity, peace, and purity of the Church. Say, brethren, what is my offense, that I should be thrust out from the heritage of the Lord, or from serving him in that good work to which he has been graciously pleased to call me? For what error or immorality ought I to be rejected, except it be that I refuse to acknowledge as obligatory upon myself, or to impose upon others, anything as of Divine obligation, for which I can not produce a "Thus saith the Lord?" This, I am sure, I can do, while I keep by his own word; but not quite so sure when I substitute my own meaning or opinion, or that of others instead thereof. And if I should be somewhat timorous upon a subject of such infinitely nice and critical importance, you might well bear with my timidity, considering that awful denunciation, (Deut. xviii: 20:) "The prophet which shall presume to speak a word in my name which I have not commanded him to speak, even that prophet shall die," compared with Prov. xxx: 6: "Add thou not to his words, lest he reprove thee, and thou be found a liar." Is it for refusing a Scriptural profession of our faith and obedience, or even a printed exhibition of what may be judged immediately necessary for that purpose? Surely not; the former I hold absolutely necessary, and to the latter I have no manner of objection, if justly executed. Is it for objecting to human standards? "Had they been necessary," says Dr. Doddridge, "the sacred oracles would have presented them, or, at least, have given directions for composing and enforcing them." As to the expediency of such, I leave every man to his own judgment, while I claim the same privilege for myself. This, I presume, I may justly do about a matter on which, according to the learned doctor, the Scriptures are silent; but when the having or wanting the approbation or disapprobation of such is magnified into the unjust importance of being made a positive article of sin or duty, or a term of communion--in which cases I dare neither acquiesce nor be silent--allegiance to Christ and fidelity to his cause and people constrain me to protest against making sins and duties which his word has nowhere pointed out. And if, in the mean time, my brethren should reject me, and cast out my name as evil for so doing, referring my case to the Divine tribunal, I would say: "By what authority [14] do ye these things, and who gave you this authority?" As to human authority in matters of religion, I absolutely reject it--as that grievous yoke of antichristian bondage which neither we nor our fathers were able to bear.

      "Surely, brethren, from my steadfast adherence to the Divine standard--my absolute and entire rejection of human authority in matters of religion--my professed and sincere willingness to walk in all good understanding, communion, and fellowship with sincere, humble Christian brethren who may not see with me in these things--and, permit me to add, my sincere desire to unite with you in carrying forward that blessed work in which you have set out, and from which you take your name--you will do me the justice to believe, that if I did not sincerely desire a union with you, I would not have once and again made application for that purpose. A union not merely nominal, but hearty and confidential, founded upon certain and established principles; and this, if I mistake not, is firmly laid on both sides. Your standard informs me of your views of truth and duty, and my declarations give you precisely the same advantage. You are willing to be tried in all matters by your standard, according to your printed declaration; I am willing to be tried on all matters by my standard, according to my written declaration. You can labor under no difficulty about my teaching and practicing whatever is expressly taught and enjoined in the Divine standard, as generally defined in my "Declaration," and although I have not the same clearness about everything contained in your standard, yet where I can not see, believing you to be sincere and conscientious servants of the same great and gracious Master who freely pardons his willing and obedient servants their ten thousand talents of shortcomings, I am, therefore, through his grace, ready to forbear with you; at the same time, hoping that you possess the same gracious Spirit, and therefore will not reject me for the lack of those fifty forms which might probably bring me up to your measure, and to which, if necessary, I also, through grace, may yet attain, for I have not set myself down as perfect.

      "May the Lord direct you in all things. Amen.

"THOMAS CAMPBELL." [15]      

      "Upon an examination of the reasons of Protest, and the Presbytery's answer, it was the judgment of the Synod that there were such informalities in the proceedings of the Presbytery in the trial of said case as to afford sufficient reason to the Synod to set aside their judgment and decision, and to release the protester from the censure inflicted by the Presbytery; which they accordingly did."

      The judicial investigation of the subjects of offense and complaint, from the documents before them, contained in the libel and in the written declarations of the protester's opinion upon these subjects was given into the Presbytery and Synod.

      To which the protester submitted, with declaration that his submission be understood to mean no more on his part than an act of deference to the judgment of the court; that by so doing he might not give offense to his brethren by manifesting a refractory spirit.

      A Committee, to which the whole subject was referred, reported in the following words: "Upon the whole, the Committee are of opinion that Mr. Campbell's answer to the two first articles of charge are so evasive and unsatisfactory, and highly equivocal upon great and important articles of revealed religion, as to give ground to conclude, that he has expressed sentiments very different upon these articles, and from the sentiments held and professed by this Church, and are sufficient ground to infer censure." A duplicate, signed by David Acheson of Philadelphia, A. D. 1808.^{3} In bidding adieu to [16] Secederism he made, on that occasion, the following address:

      "Taking into my most serious consideration, the present state of matters between this reverend Synod and myself, upon a review of the whole process and issue as commenced and conducted, first by the Presbytery of Chartiers, and as now issued by this reverend court, I can not help thinking myself greatly aggrieved. For, although this Synod in part redressed the grievance I labored under by the hasty, unprecedented, and unjustifiable proceedings of said Presbytery, in holding me to the issue of a trial contrary to their manifest agreement, under the preliminary that no witnesses should be cited on either side, yet, in the issue, that Presbytery is dismissed from the bar of this Synod without the slightest notice of the sin and scandal of this breach of faith, and avowed dissimulation; for Mr. Ramsey declared, at the bar of this Synod, that it was the intention of the Presbytery to hold me to the issue of a trial, at all events. And also, without any inquiry into the other grounds and reasons (though professedly wishing for on accommodation by explications) of my avowed declinature of any further ministerial connection with, or subjection to, that Presbytery in its present corrupt state, (as specified in my reasons of protest and declinature given into this Synod,) yet this Synod, after examining my written declarations to said Presbytery upon the articles of libel, and also after a long and close examination of my principles relative to said articles; and not being able to point out a single error in the former, and declaring themselves satisfied with the latter, (the article upon occasional bearing excepted,) yet proceeded to find me guilty of evasion and equivocation, in my written declarations, upon great and important articles of revealed religion; and thence infer that I had expressed sentiments upon these articles very different from the sentiments held and professed by this Church, and upon these presumptions proceed to judge me worthy of a solemn rebuke, while as I have observed above, no notice is taken of the Presbytery's breach of faith and avowed dissimulation and flagrant in justice toward me while acting as a court of Jesus Christ, nor of any act of their [17] maladministration toward others, which I had alleged against them, and referred to, as just grounds for my said declinature, as contained in my reasons of protest, and in other documents read and laid upon the table for the inspection of the Synod. Surely, if presumptive evasion and equivocation justly infer a censure of rebuke on my part, their manifest breach of faith and avowed dissimulation, (I might add treachery,) can not be innocent and unrebukable conduct. Of the justness and propriety of this, let the world judge.

      "It is with sincere reluctance, and, at the same time, with all due respect and esteem for the brethren of this reverend Synod who have presided in the trial of my case, that I find myself in duty bound to refuse submission to their decision as unjust and partial; and also finally to decline their authority, while they continue thus to overlook the grievous and flagrant mal-administration of the Presbytery of Chartiers. And I hereby do decline all ministerial connection with, or subjection to, the Associate Synod of North America, on account of the aforesaid corruptions and grievances; and do henceforth hold myself altogether unaffected by their decisions. And, that I may be properly understood, I will distinctly state that, while especial reference is had to the corruptions of the Presbytery of Chartiers, which constitute only a part of this Synod, the corruptions of that Presbytery now become also the corruptions of the whole Synod; because when laid open to this Synod, and protested against, the Synod pass them over without due inquiry, and without animadversion.

"THOMAS CAMPBELL."      

      After these developments of the spirit and character of the "Associate Synod of North America," on refunding to their treasurer the sum of money advanced to him to continue his labors among them, Elder Thomas Campbell formally withdrew from all Christian communion and fellowship with said Synod.

      Meantime, it became expedient, if not essentially necessary, that he should appear in print, and present the true and real matter-of-fact issues between himself [18] and those that associated with him, under the Associate Synod of North America. He, therefore, at his own suggestion, and with the acquiescence of many friends who thought, believed, and acted with him, purposed to write, print, and publish a "Declaration and Address" of "The Christian Association" of Washington, Pennsylvania, the sole purpose of which was "the promotion of simple evangelical Christianity, free from all mixture of human opinions and inventions of men."^{4} [19]

      We here insert the testimonials given to Father Campbell by the Presbytery of Market Hill, county of Armagh, on his departure for the United States. It is in the words following:

      "We, the remainent members of the Presbytery at Market Hill, March 24th, A. D. 1807, do hereby certify that the bearer, [20] Thomas Campbell, has been for about nine years minister of the Gospel in the seceding congregation of Ahorey, and co-presbyter with us, during which time he has maintained an irreproachable moral character; and, in the discharge or the duties of his sacred functions has conducted himself as a faithful minister of Christ; and is now released from his pastoral charge over said congregation at his own request, upon good and sufficient reasons for his resignation of said charge, particularly his intention of going to America. Given under our hands at our presbyterial meeting, the day and year above written.

      "The above, by order of Presbytery, is subscribed by,

"DAVID ARROTT, Moderator."      

      There occurred but one unpleasant incident during Father Campbell's connection with the secession Presbyterian Church in Ireland. That was occasioned by the existence of secret societies, and the oaths of secrecy essential to membership in such societies.

      It has frequently been objected to such associations that they demand an oath of secrecy on the part of every candidate for admission, before the candidate could possibly know the legitimacy or illegitimacy of such obligations, or the nature, character, and design of such an association. It is, therefore, taking an oath at a venture; solemnly engaging to keep a secret before the nature, design, or character of such secret or society could be appreciated as religiously or morally compatible with either piety or humanity. It is, indeed, with one exception, unprecedented in Holy Writ. Certain Jews bound themselves in a solemn oath that they would not taste anything till they had slain Paul. Whether to keep the oath or break it might have puzzled a casuist of the keenest discrimination. But the principle of pure religion and pure morality essentially [21] and palpably protests against all such hazards. It is, therefore, incompatible with the letter and spirit of the Gospel.

      There are two Divine institutions, the Church and the State. We have, therefore, to be subject to both. But the Church is always paramount to the State, and, therefore, our relations to the Church are paramount to our relations to the State, and to every other human and temporal institution existing in the world. We must, therefore, as Christians, obey God rather than man. Hence, all merely human and voluntary institutions are not to be compared, and not to be placed in competition with the claims of the Gospel and its institutions.

      Father Campbell, therefore, was conscientiously constrained to remonstrate against forming such alliances, and regarding them as more or less injurious in their tendencies to the growth and development of spirituality and heavenly-mindedness, and otherwise injurious to the spiritual growth and happiness of the disciples of Christ, made it incompatible with discipleship in the kingdom of Christ.

      This remonstrance exasperated no little certain leading men in that fraternity, who finally requested him to deliver them a sermon on the premises. He consented to do so, and on the day appointed, they assembled in all their armorial, in all the pomp and pageantry of their order. He addressed them in a special discourse, which no little exasperated a portion of the fraternity. One prominent official, however, took him by the arm and courteously conducted him through the crowd somewhat vehement and superexcited. [22]

      Alike insensible to the flattery and to the frown of his cotemporaries, when importuned by Lord Gosford to become the tutor of his family, and to accept a splendid residence on his estate, and a much larger salary, than any minister in his Presbytery received, he could not consent to accept it, lest it might insnare or fascinate his children, then in their minority, and allure them to a routine of fashions, manners, and customs incompatible with what he conceived to be congruous with a growth in grace and the cultivation of a Christian character and demeanor.

      Growth in grace and the union of Christians on an evangelical basis, were the cherished themes of his preachings, teachings, and exhortations during the last twenty years of his life. His "Declaration and Address of the Christian Association of Washington, Pennsylvania," is the best exponent of his views that we can give. It was first published A. D. 1809. It was being published when I arrived in Washington, from Scotland, in the autumn of that year. I read its proof-sheets as it issued from the press, with special attention, and, at its close, remarked to him that he must on its premises abandon infant baptism. I read to him the third proposition, page 48, expressed in the following words: "That in order," (to Church union and communion,) "nothing ought to be inculcated upon Christians as articles of faith, nor required of them as terms of communion, but what is expressly taught and enjoined upon them, in the word of God. Nor ought anything to be admitted, as of Divine obligation, in their Church constitution and managements, but what is expressly enjoined by the authority of our Lord [23] Jesus Christ and his apostles upon the New Testament Church; either in express terms, or by approved precedent."

      On reading this, I asked him in what passage or portion of the inspired oracles could we find a precept or an express precedent for the baptism or sprinkling of infants in the name of the Father, the Son, and the Holy Spirit? His response, in substance, was, "it was merely inferential." [24]

      ^{1} In these United States these parties are denominated Unionists and Seceders.
      [Some four years after this discussion, when a student in the University of Glasgow, while returning home from church one day, I was interrogated by a gentleman accompanying me, as to my parentage. On naming my father, he said: "I listened to your father in our General Assembly in this city, pleading for a union between the Burghers and Antiburghers. But, sir, while, in my opinion, he clearly outargued them, they outvoted him."]
      ^{2} "Cameron separated from the Presbyterians, anno Domini 1666; and died at the head of an insurrection at Airmoss, July 20th, 1680. The 'Cameronians,' his followers, were sometimes called 'Whigs,' from their devotion to liberty. They were also called 'Mountain Men,' because, in times of persecution, they fled to the mountains. They are now nearly extinct, reduced to sixteen congregations in Scotland, and very small at that. In Ireland they have six, and nine in the United States. Their pastors are even fewer than their Churches."--Blackwood's Magazine, A. D. 1819. [10]
      ^{3} At that time, and long after, Father Campbell was as sound a Calvinist as any man I then knew in Scotland or Ireland; as strong in that system as the most orthodox in the Presbyterian Church. [16]
      ^{4} From a letter requested of Elder James Foster, who almost simultaneously crossed the Atlantic with Elder Thomas Campbell, we learn some of the incidents occasioning and accompanying the appearance of this "Declaration and Address." In a letter received from him in answer to some inquiries propounded to him, he says:
      "He commenced his labors in this country under the direction of the Chartiers Presbytery. They viewed him with a jealous eye, being superior to them, both is a scholar and a preacher.
      "In the course of some time they brought a charge against him before the Presbytery for not preaching the Gospel. He defended himself against this charge, but they would, not acquit him. He appealed to the Synod, and they acquitted him from the charge.
      "From this time, Father Campbell, looking at the divided and distracted state of what was called the Christian Church, and knowing that the Holy Spirit taught there should be no divisions among Christians, he took up the book in order to show what Christianity was, as taught in the inspired writings. In these researches he found, most satisfactorily to himself, that all things necessary for us to know or to do were contained and clearly expressed in the book; that the holy Scriptures were able or competent to make us wise unto salvation, and to fit us for every good word and work. He, therefore, discarded all creeds and confessions of faith of human composition or compilation. When satisfied on these premises, he called upon a few of us who stood connected with him as our teacher, to meet together for the purpose of free conversation relative to the position in which we stood before the Church and the world.
      "In one of these meetings, at the residence of Mr. Jacob Altar, a considerable number of the brethren being present, and having taken it for granted that the holy Scriptures were all-sufficient, and alone sufficient, as the subject-matter of faith and rule of conduct; that as the [19] Old Testament was all-sufficient for the Old Testament worshipers, so the New Testament Scriptures were all-sufficient for the New Testament worshipers; therefore, we conclude that where the holy Scriptures speak, we speak; and where they are silent, we are silent. At this moment our old father, Andrew Monroe, of Cannonsburgh, Pennsylvania, said: 'Then infant baptism is gone.' That conclusion created considerable excitement. Nevertheless, we could come to no other conclusion. He held several meetings for the purpose of knowing wherein we were deficient, or superfluous, either in faith or practice, that in all things we might be regulated by the Divine testimony.
      "The next subject that engrossed his attention, and those who associated with him, was, that the world and the Churches should know our standing and position; it was considered necessary that Father Campbell should write a brief account of our position as professors of the Christian religion. For this purpose he wrote that document called the 'Declaration and Address of the Christian Association at Washington, Pennsylvania;' which address was read before a very full meeting of the brethren in the house of Jacob Donaldson, by Father Campbell; and, being approved by them, was ordered to be printed, which, accordingly, was done.
      "Father Campbell taught publicly and privately that we should neither believe nor teach anything for which we could not produce a 'Thus saith the Lord, either in express terms or by approved precedent.' To these items I must add, that, being acquainted with Father Campbell for about fifty years, I must say, he was the most exemplary Christian man I have ever been acquainted with. I consider that he was the instrument in the hand of the Most High of laying the foundation of the present Scriptural reformation in America, that his son, Alexander Campbell, and numerous brethren with him, have been, and yet are, contending for.
      "I remain now within a few days of seventy-five years, rejoicing in the hope of enjoying eternal life with Father Campbell, and with all them that shall be faithful until death.

"JAMES FOSTER, Sen." [20]

[METC 7-24]