T has been already mentioned, in a preceding portion of the narrative, that Thomas Campbell had found the Seceder Synod in session at Philadelphia upon his landing (May, 1807), and, upon presenting his credentials, had been cordially received, and at once assigned by it to the Presbytery of Chartiers in Western Pennsylvania. Upon his arrival at Washington, he was most happy to renew his acquaintance with the amiable family of the Achesons, and with a number of old friends who had previously emigrated from Ireland. One day, a woman, learning that a preacher from the North of Ireland had come to Washington. called at the house at which he stayed to see him, and introduced herself as the wife of James Hanen. She, and her husband and family, lived in the neighborhood of the town, and had come in from Ireland in 1805, two years before. She immediately recognized Mr. Campbell, and told him that on a former occasion in Ireland she had walked six miles, from where she lived in county Down, to Newry, to attend at the communion services in the Seceder Church, and distinctly recollected having noticed him there as one of the officiating clergymen. He was much pleased with the intelligence and acuteness of his warm-hearted [222] country-woman, and soon afterward went out to visit her and her family, who became much attached to him, and followed him subsequently in his views of reformation, James Hanen and wife being two of the first seven immersed on a profession of the primitive faith.

      In a few weeks, James Foster and Thomas Hodgens, with their families, arrived, and settled upon a farm near Mount Pleasant, sometimes called "Hickory," a small village about ten miles north of Washington. Mr. Campbell thus found himself pleasantly situated in the midst of old friends and neighbors, who knew his worth, and were hence disposed to take pleasure in attending his ministrations, and in impressing their own high estimate of Mr. Campbell's qualifications and personal character upon their neighbors and acquaintances of different religious parties. With these, Mr. Campbell soon became popular, as his many excellencies and his liberal religious spirit became generally known. The Seceder congregations, who were not very numerous, were much pleased at having so important an accession to their ministry, and as they saw more and more of Mr. Campbell's earnestness, piety and ability, they came to regard him as the most learned and talented preacher in their ranks.

      He had not, however, been very long thus engaged in his regular ministrations among the churches before some suspicions began to arise in the minds of his ministerial brethren that he was disposed to relax too much the rigidness of their ecclesiastic rules, and to cherish for other denominations feelings of fraternity and respect in which they could not share. They were therefore induced, after a time, to keep a wary eye upon his movements, though it was strongly surmised by some that, as they were cast into the shade [223] by Mr. Campbell's greater abilities and popularity, their course was dictated less by their jealousy of their party interests than by personal feelings of envy--a passion which, it has been found, may dwell even in clerical bosoms. It happened that, about this time, he was deputed to visit a few scattered members of the flock who were living some distance up the Alleghany above Pittsburg, and to hold amongst them, in conjunction with a young minister, a Mr. Wilson, who accompanied him, a communion, or, as it was termed, a "sacramental" celebration. This part of the country was then thinly settled, and it was seldom that ministerial services were enjoyed by the various fragments of religious parties, which, having floated off from the Old World upon the tide of emigration, had been thrown together in the circling eddies of these new settlements. It happened that, on this occasion, Mr. Campbell's sympathies were strongly aroused in regard to the destitute condition of some in the vicinity who belonged to other branches of the Presbyterian family, and who had not, for a long time, had an opportunity of partaking of the Lord's Supper, and he felt it his duty, in the preparation sermon, to lament the existing divisions, and to suggest that all his pious hearers, who felt so disposed and duly prepared, should, without respect to party differences, enjoy the benefits of the communion season then providentially afforded them. Mr. Wilson did not, at the time, publicly oppose these overtures, but finding, from these proceedings and from his conversations and discussions with Mr. Campbell, that the latter had but little respect for the division walls which the different parties had built up with so much pains, his sectarian prejudices became fully aroused. He felt it his duty, therefore, at the next [224] meeting of the Presbytery, to lay the case before it in the usual form of "libel," containing various formal and specified charges, the chief of which were that Mr. Campbell had failed to inculcate strict adherence to the Church standard and usages, and had even expressed his disapproval of some things in said standard and of the uses made of them.

      Under the circumstances, the Presbytery readily took up the accusation, and formally propounded various questions to Mr. Campbell, in order to elicit fully his private views. Placed thus upon the defensive, and ardently desirous of maintaining Christian good feeling and union with the people amongst whom he labored, Mr. Campbell was somewhat guarded and conciliatory in his replies. But it was not to be expected that he who had been always so much opposed to religious partyism, and who, in Ireland, and still more in the free air of America, had lifted up his voice against it, and in favor of the Bible as the only true standard of faith and practice, should, on this occasion, fail to reiterate his convictions, and to insist that, in the course he had pursued, he had violated no precept of the sacred volume. His pleadings, however, in behalf of Christian liberty and fraternity were in vain, and his appeals to the Bible were disregarded, so that, in the end, the Presbytery found him deserving of censure for not adhering to the "Secession Testimony."

      Against this decision Mr. Campbell protested, and the case was then, in due course, submitted to the Synod at its next meeting. Meanwhile, Mr. Campbell was apprised that many of his fellow-ministers had become inimical to him through the influence of those who conducted the prosecution; and knowing well that it was impossible for him, with his views of the Bible [225] and of duty to retrograde a single step, he clearly foresaw that if the Synod sanctioned the decision of the Presbytery, he must at once cease to be a minister in the Seceder connection. Anxious to avoid a position unfavorable to his usefulness, and calculated to produce discord and division, and cherishing still the desire to labor harmoniously with those with whom he had been so long associated, he addressed an earnest appeal to the Synod when his case came up for consideration, in which he thus defined and defended his position:

      HONORED BRETHREN: Before you come to a final issue in the present business, let me entreat you to pause a moment and seriously 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, how 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 instance, proposed to say or do otherwise? If I have, I shall he 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 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 [226] in, 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 promote and secure the unity, peace and purity of the Church. Say, brethren, what is my offence, 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 cannot 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.   *     *     *     *     *     *   [227]

      "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 and 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 cannot 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.

"To the Associate synod of North America." [228]

      After the reading of this document, and the hearing of the case before the Synod, it was decided that "there were such informalities in the proceedings of the Presbytery in the trial of the 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. After this, the charges which had been before the Presbytery, with all the documents pertaining to the trial, were referred to a committee, which finally reported as follows:

      "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 grounds to infer censure."

      From his extreme reluctance to separate from the Seceders, for many of whom, both preachers and people, he continued to cherish sentiments of Christian regard, Mr. Campbell was induced to submit to this decision, handing in at the same time a declaration "that his submission should 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 offence to his brethren by manifesting a refractory spirit." After this concession, Mr. Campbell fondly hoped that the amicable relations formerly existing between him and the Presbytery of Chartiers would be restored, and that he would be permitted to prosecute his labors in peace. In this, however, he soon found himself mistaken, and discovered, with much [229] regret, that the hostility of his opponents had been only intensified by the issue of the trial, and was more undisguised than ever. Misrepresentation and calumny were employed to detract from his influence; a constant watch was placed over his proceedings, and he discovered that even spies were employed to attend his meetings and take notes of his discourses, in order, if possible, to obtain fresh grounds of accusation against him. Such, indeed, was the bitter, unrelenting and vindictive spirit manifested toward him, in very many ways, that he was led, at length, to believe that the spirit of sectarianism had, in the case of many of his former fellow-laborers, completely overruled that of Christianity. He became fully satisfied that nothing but their want of power prevented them from carrying out their persecution to the utmost limit; and he was led, more and more, toward the conclusion that bigotry, corruption and tyranny were qualities inherent in all clerical organizations. He came, therefore, to the conclusion, finally, that it was his duty to separate himself from all connection with a people who seemed utterly unwilling to tolerate any overtures for healing the religious dissensions of the times, and who seemed to regard their own particular "Testimony" as practically a more important rule of action than the Bible. He accordingly presented to the Synod a formal renunciation of its authority, announcing that he abandoned "all ministerial connection" with it, and would hold himself thenceforth "utterly unaffected by its decisions."

      His withdrawal from the Seceders occasioned no interruption of his ministerial labors. From the great personal influence he had acquired in various portions of the counties of Washington and Alleghany, and the [230] novelty and force of the plea he made for Christian liberality and Christian union upon the basis of the Bible, large numbers continued to attend his ministrations wherever it was in his power to hold meetings. Sometimes the deep shade of a maple grove sheltered the assembly from the summer sun. Generally, however, the houses of his old Irish neighbors, who had settled in Washington county, were the places where he had his appointments for preaching, and where he discoursed weekly to all who chose to assemble. Finding, after a time, that his hearers (many of whom still held membership in the Seceder or Presbyterian churches) were constant in their attendance, and apparently convinced of the correctness of the principles which he taught, and desirous of the success of his efforts to form a union upon the Bible alone, he proposed to the principal persons among them that a special meeting should be held in order to confer freely upon the existing state of things, and to give, if possible, more definiteness to the movement in which they had thus far been co-operating without any formal organization or determinate arrangement. This proposition was at once gladly acceded to, and a convenient time was appointed to meet, for the purposes specified, at the house of Abraham Altars, who lived between Mount Pleasant and Washington, and who, though not a member of any church, was an earnest friend of the movement. As the results of this meeting proved to be most important, its character merits particular consideration.

      Heretofore the meetings held had been merely for worship and preaching; and though it was true that the theme of discourse was often intimately connected with the peculiar circumstances in which they were [231] placed, and that the sufficiency of the Bible as a guide was often insisted on, there had, as yet, been no formal understanding or agreement either as to principles or as to united action. No separation from the religious parties had been contemplated--no bond of union amongst those attending the meetings had been proposed. They were held together by a vague sentiment of Christian union, and by the personal influence and character of Thomas Campbell.

      Neither on his part, however, nor on that of any member, was there the slightest intention of forming a new religious party. On the contrary, the whole design of the effort it was, if possible, to put an end to partyism, and to induce the different religious denominations to unite together upon the Bible as the only authorized rule of faith and practice, and to desist from their controversies about matters of mere opinion and expediency. Mr. Campbell entertained and offered no special objections to their confessions of faith or formularies of doctrine. There was scarcely anything in the Westminster Confession of Faith from which he himself felt inclined to dissent, except it was the chapter which gave to the clergy a position and an authority which he thought unauthorized, and which, as he had found by experience, could be readily abused. And as he was well aware that it was already conceded, in the Protestant formularies, that the Bible was the only rule of faith and practice, he felt that he had a right to urge upon all parties the practical adoption of this concession, and the pressing need there was that it should be at once cordially accepted, as the only true basis of Christian union. In this effort he was further encouraged by the fact that, upon abandoning his own sect, he had found himself at once surrounded by so large a number of pious and [232] intelligent persons, who, like himself, were dissatisfied with the existing religious parties, and especially with the intolerant and sectarian spirit which pervaded them, and who were disposed to confide in the Bible as the only true guide in religion.

      It cannot fail to be a matter of interest to the thoughtful mind to contemplate these worthy and religious people collected from various parties, seeking anxiously for better things than could yet be attained under any existing form of Christianity; retaining still nominally their several connections with the parties to which they belonged, yet conscious of something wanting, and groping after that Christian liberty of thought and action which they felt was denied to them under the existing systems. If, indeed, religious partyism could be justified on the ground so often urged, that it affords abundant room for choice on the part of those who wish to connect themselves with some religious body, one would suppose that, from the number and variety of parties then existing, the most scrupulous conscience and the most fastidious religious taste might have been fully gratified. Yet here were individuals so unreasonable in the estimation of the religious world, that they not only refused to be content with any of the surrounding parties, but were disposed to question whether it were expedient or lawful that any of these should exist at all. Sick of the animosities and controversies between rival sects, and disgusted with the petty differences which occasioned alienation and strife amongst those who seemed to be equally pious, and who professed equally to be followers of Christ, they had been led to the conclusion that religious partyism, so far from being a benefit, was one of the greatest of evils, and one among the chief hinderances to the spread of the gospel. They [233] sought, therefore, for some common ground upon which all could unite without any sacrifice of truth; and having decided that the Scriptures alone, without note or comment, furnished such a basis, they felt it their duty to urge this truth upon the religious communities, proposing that all matters not distinctly revealed in the Bible should be held as matters of opinion and of mutual forbearance.

      It is true, indeed, that the individuals who had been for some time attending Mr. Campbell's meetings were, by no means, all settled in their religious convictions, and that they differed from each other, especially in relation to a proper gospel ministry. Some there were amongst them, such as James Foster, who had been an Independent in Ireland, and some who had not belonged to any religious party, who felt quite at home in a position which was novel and even somewhat doubtful to others. For, while all were disposed to confide in the Bible as the only true guide in religion, yet there were those who, conscious that they were imperfectly acquainted with its teachings, naturally experienced some misgivings as they felt themselves slowly drifting away from the well-known shores and landmarks of their respective religious systems into the wide ocean of Divine truth, which seemed to them so boundless and as yet but imperfectly explored. Should they be so happy as to discover, in the end, a new world blooming like the Indies in the beauties of religious peace? or should unknown ocean currents or resistless gales, as feared by the followers of Columbus, carry them to a returnless distance from their ancient homes? These were questions which might be differently answered as hope, or fear, or faith prevailed. They had, indeed, every confidence in the first position they had [234] taken, and in the intelligence and piety of the individual to whose guidance Providence seemed to have consigned them; but they were by no means unconscious of the hazards they incurred, and realized the importance of having a clear and definite understanding as to the course they should pursue. When, therefore, Mr. Campbell proposed a special meeting, in order to elicit a clear and distinct statement of the principles they advocated, it was gladly concurred in, both by those who were doubtful of the enterprise, and, as yet, but loosely connected with it, and by those who felt themselves fully committed, and determined to proceed with a religious reformation which they conscientiously believed to be imperatively required. To the latter, indeed, as well as to the mind of Mr. Campbell himself, the basis of union had latterly become much better defined; the distinction between faith and opinion had been more clearly drawn, and the entire sufficiency of the Scriptures more fully recognized, so that they fully realized the need of some definite and formal agreement amongst themselves in the further prosecution of their undertaking.

      The time appointed having arrived, there was a very general assembling at the place designated. All seemed to feel the importance of the occasion and to realize the responsibilities of their position. A deep feeling of solemnity pervaded the assembly when Thomas Campbell, having opened the meeting in the usual manner, and, in earnest prayer, specially invoked the Divine guidance, proceeded to rehearse the matter from the beginning, and to dwell with unusual force upon the manifold evils resulting from the divisions in religious society--divisions which, he urged, were as unnecessary as they were injurious, since God had [235] provided, in his sacred Word, an infallible standard, which was all-sufficient and alone-sufficient, as a basis of union and Christian co-operation. He showed, however, that men had not been satisfied with its teachings, but had gone outside of the Bible, to frame for themselves religious theories, opinions and speculations, which were the real occasions of the unhappy controversies and strifes which had so long desolated the religious world. He, therefore, insisted with great earnestness upon a return to the simple teachings of the Scriptures, and upon the entire abandonment of everything in religion for which there could not be produced a Divine warrant. Finally, after having again and again reviewed the ground they occupied in the reformation which they felt it their duty to urge upon religious society, he went on to announce, in the most simple and emphatic terms, the great principle or rule upon which he understood they were then acting, and upon which, he trusted, they would continue to act, consistently and perseveringly to the end. "That rule, my highly respected hearers," said he in conclusion, "is this, that WHERE THE SCRIPTURES SPEAK, WE SPEAK; AND WHERE THE SCRIPTURES ARE SILENT, WE ARE SILENT."

      Upon this annunciation a solemn silence pervaded the assembly. Never before had religious duty been presented to them in so simple a form. Never before had the great principle on which this religious enterprise rested been so clearly presented to their minds. It was to many of them as a new revelation, and those simple words, which embodied a rule so decisive of all religious strifes and of all distressing doubts, were for ever engraven upon their hearts. Henceforth, the plain and simple teaching of the Word of God itself was to [236] be their guide. God himself should speak to them, and they should receive and repeat his words alone. No remote inferences, no fanciful interpretations, no religious theories of any kind, were to be allowed to alter or pervert its obvious meaning. Having God's Word in their possession, they must speak it faithfully. There should be no contention, henceforth, in regard to the opinions of men, however wise or learned. Whatever private opinions might be entertained upon matters not clearly revealed must be retained in silence, and no effort must be made to impose them upon others. Thus the silence of the Bible was to be respected equally with its revelations, which were by Divine authority declared to be able to "make the man of God perfect and thoroughly furnished unto every good work." Anything more, then, must be an encumbrance. Anything less than "the whole counsel of God" would be a dangerous deficiency. Simply, reverentially, confidingly, they would speak of Bible things in Bible words, adding nothing thereto and omitting nothing given by inspiration. They had thus a clear and well-defined basis of action, and the hearts of all who were truly interested re-echoed the resolve: "Where the Scriptures speak, we speak; where the Scriptures are silent, are are silent." It was from the moment when these significant words were uttered and accepted that the more intelligent ever afterward dated the formal and actual commencement of the Reformation which was subsequently carried on with so much success, and which has already produced such important changes in religious society over a large portion of the world.

      It was some time after Mr. Campbell sat down to afford opportunity to those present to give, as he had requested, a free and candid expression of their views, [237] before any one presumed to break the silence. A length, a shrewd Scotch Seceder, Andrew Munro, who was a bookseller and postmaster at Canonsburg, arose and said: "Mr. Campbell, if we adopt that as a basis, then there is an end of infant baptism." This remark, and the conviction it seemed to carry with it, produced a profound sensation. "Of course," said Mr. Campbell, in reply, "if infant baptism be not found in Scripture, we can have nothing to do with it." Upon this, Thomas Acheson, of Washington, who was a man of warm impulses, rose, and advancing a short distance, greatly excited, exclaimed, laying his hand upon his heart: "I hope I may never see the day when my heart will renounce that blessed saying of the Scripture, 'Suffer little children to come unto me, and forbid them not, for of such is the kingdom of heaven.'" Upon saying this he was so much affected that he burst into tears, and while a deep sympathetic feeling pervaded the entire assembly, he was about to retire to an adjoined room, when James Foster, not willing that this misapplication of Scripture should pass unchallenged, cried out, "Mr. Acheson, I would remark that in the portion of Scripture you have quoted there is no reference, whatever, to infant baptism." Without offering a reply, Mr. Acheson passed out to weep alone; but this incident, while it foreshadowed some of the trials which the future had in store, failed to abate, in the least, the confidence which the majority of those present placed in the principles to which they were committed. The rule which Mr. Campbell had announced seemed to cover the whole ground, and to be so obviously just and proper, that after further discussion and conference, it was adopted with apparent unanimity, no valid objection being urged against it. [238]

      This meeting was attended with very important consequences. It seemed, for the first time, to define clearly to Mr. Campbell's hearers the exact position which they occupied; and having constantly before their minds as a guide the simple rule which many of them thought should be written in letters of gold, "Where the Scriptures speak, we speak; where these are silent, we are silent," each one, with the Scriptures in his possession, could judge for himself as to the consequences likely to result from its practical adoption. Some there were, accordingly, of those loosely connected with the movement, who, after a time, began to fear that the conclusion so promptly reached and announced by Andrew Munro at the meeting would prove at last to be correct, and fearing to pursue any further a principle which seemed to involve to them so grave a consequence, they began to drop off one by one, and gradually to cease altogether their attendance at the usual meetings.

      These defections, and the incidents which attended the important meeting described, naturally gave rise to much discussion among the members. James Foster, convinced, while in Ireland, as formerly stated, that there was no scriptural foundation for infant baptism, was very decided in the expression of his views. Mr. Campbell himself, however, was by no means prepared to admit that the principle which they had adopted would necessarily involve any direct opposition to infant baptism. He was himself still so much impressed with the plausibility of the arguments in its favor that he thought the practice might perhaps be justified, and he insisted that, in the present condition of parties, it should, at least, be made a matter of forbearance. He was very reluctant to admit that there was any need of [239] hastily abandoning a usage which had so long prevailed, and which was so thoroughly incorporated with religious society. He could not but confess the difficulties connected with this vexed question, and the absence of positive Scripture authority, yet he thought that, under the existing circumstances, each one might be permitted to determine for himself, both as to the validity of infant baptism and the propriety of the respective forms or actions of sprinkling, pouring and immersion, which had been adopted as baptism by different portions of the religious community. Ardently devoted as he was to the cause of Christian union, and convinced that some concessions were needed in the existing distracted state of the religious world, he continued to insist that this question, as well as certain others of a similar character, might safely be left to private judgment, and be retained for the sake of peace, as belonging to the chapter of "non-essentials," and by no means so important as the great matters of faith and righteousness. About this time, he was one day riding with James Foster, and as they traveled along he took occasion to urge these views with considerable warmth. At length James Foster, turning toward him, asked with great emphasis: "Father Campbell, how could you, in the absence of any authority in the Word of God, baptize a child in the name of the Father, and of the Son, and of the Holy Spirit?" Mr. Campbell was quite confounded at this question. His face colored, he became for a moment irritated, and said in reply, in an offended tone: "Sir, you are the most intractable person I ever met." Notwithstanding, however, such differences in sentiment on some particular points, the members felt themselves cordially united in the great object of promoting Christian union and peace in the [240] religious world. In order to carry out this purpose more effectively, it was resolved, at a meeting held on the head-waters of Buffalo, 17th of August, 1809, that they would form themselves into a regular association, under the name of "The Christian Association of Washington." They then appointed twenty-one of their number to meet and confer together, and, with the assistance of Thomas Campbell, to determine upon the proper means to carry into effect the important ends of the Association.

      As it had been found somewhat inconvenient to hold the meetings in private houses, it was thought advisable by the members to provide some regular place of meeting. The neighbors accordingly assembled, and in a short time erected a log building on the Sinclair farm, about three miles from Mount Pleasant, upon the road leading from Washington to that place, at the point where it was crossed by the road from Middletown to Canonsburg. This building was designed, also, for the purposes of a common school, which was much desired in that neighborhood. Here Thomas Campbell continued to meet his hearers regularly. Near the meeting-house was the residence of Mr. Welch, a respectable farmer, and friendly to the Association. As Mr. Campbell was accustomed after meeting to go to Mr. Welch's, a little chamber up stairs was assigned to him as his apartment. In this quiet place of retirement he spent most of the week in study and in writing, occasionally visiting Washington, which was his post-office, and which he still regarded as his general place of residence. The writing with which he was at this time engaged was a Declaration and Address, designed to set forth to the public at large, in a clear and definite manner, the object of the movement in which he and [241] those associated with him were engaged, it having been agreed by the committee appointed that such a publication was highly expedient. When this was finished, he called a special meeting of the chief members and read it to them for their approval and adoption. Having been unanimously agreed to, it was at once ordered to be printed, September 7, 1809.

      In this document the occasion and nature of the Association were thus defined in the preamble and resolutions accepted as its constitution, under the title of "A Declaration."

      "From the series of events which have taken place in the Churches for many years past, especially in this western country, as well as from what we know in general of the present state of things in the Christian world, we are persuaded that it is high time for us not only to think, but also to act for ourselves; to see with our own eyes, and to take all our measures directly and immediately from the Divine standard; to this alone we feel ourselves divinely bound to be conformed, as by this alone we must be judged. We are also persuaded that as no man can be judged for his brother, so no man can judge for his brother; every man must be allowed to judge for himself, as every man must bear his own judgment--must give account of himself before God. We are also of opinion that as the Divine word is equally binding upon all, so all lie under an equal obligation to be bound by it and it alone, and not by any human interpretation of it; and that, therefore, no man has a right to judge his brother except in so far as he manifestly violates the express letter of the law--that every such judgment is an express violation of the law of Christ, a daring usurpation of his throne, and a gross intrusion upon the rights and liberties of his subjects. We are, therefore, of opinion, that we should beware of such things; that we should keep at the utmost distance from everything of this nature; and that, knowing the judgment of God against them that commit such things, we should neither do [242] the same ourselves nor take pleasure in them that do them. Moreover, being well aware, from sad experience, of the heinous nature and pernicious tendency of religious controversy among Christians; tired and sick of the bitter jarrings and janglings of a party spirit, we would desire to be at rest; and, were it possible, would also desire to adopt and recommend such measures as would give rest to our brethren throughout all the Churches--as would restore unity, peace and purity to the whole Church of God. This desirable rest, however, we utterly despair either to find for ourselves or to be able to recommend to our brethren by continuing amid the diversity and rancor of party contentions, the veering uncertainty and clashings of human opinions; nor, indeed, can we reasonably expect to find it anywhere but in Christ and his simple word, which is the same yesterday, to-day and for ever. Our desire, therefore, for ourselves and our brethren would be, that, rejecting human opinions and the inventions of men as of any authority, or as having any place in the Church of God, we might for ever cease from further contentions about such things, returning to and holding fast by the original standard, taking the Divine word alone for our rule, the Holy Spirit for our teacher and guide to lead us into all truth, and Christ alone as exhibited in the word for our salvation; and that by so doing we may be at peace among ourselves, follow peace with all men and holiness, without which no man shall see the Lord. Impressed with these sentiments, we have resolved as follows:

      "I. That we form ourselves into a religious association, under the denomination of the Christian Association of Washington, for the sole purpose of promoting simple, evangelical Christianity, free from all mixture of human opinions and inventions of men.

      "II. That each member, according to ability, cheerfully and liberally subscribe a specified sum, to be paid half yearly, for the purpose of raising a fund to support a pure Gospel ministry, that shall reduce to practice that whole form of doctrine, worship, discipline and government expressly revealed and [243] enjoined in the Word of God; and also for supplying the poor with the Holy Scriptures.

      "III. That this Society consider it a duty, and shall use all proper means in its power, to encourage the formation of similar associations; and shall, for this purpose, hold itself in readiness, upon application, to correspond with and render all possible assistance to such as may desire to associate for the same desirable and important purposes.

      "IV. That this Society by no means considers itself a Church, nor does, at all, assume to itself the powers peculiar to such a society; nor do the members, as such, consider themselves as standing connected in that relation; nor as at all associated for the peculiar purposes of Church association, but merely as voluntary advocates for Church reformation, and as possessing the powers common to all individuals who may please to associate, in a peaceful and orderly manner, for any lawful purpose--namely, the disposal of their time, counsel and property, as they may see cause.

      "V. That this Society, formed for the sole purpose of promoting simple evangelical Christianity, shall, to the utmost of its power, countenance and support such ministers, and such only, as exhibit a manifest conformity to the original standard, in conversation and doctrine, in zeal and diligence; only such as reduce to practice that simple, original form of Christianity expressly exhibited upon the sacred page, without attempting to inculcate anything of human authority, of private opinion, or inventions of men, as having any place in the constitution, faith or worship of the Christian Church, or anything as matter of Christian faith or duty, for which there cannot be expressly produced a 'Thus saith the Lord,' either in express terms or by approved precedent."

      In additional resolutions, a standing committee was appointed, consisting of twenty-one members, to superintend the interests of the Society; semi-annual meetings were fixed for the first Thursday of May and of November, and the Society pledged itself to support [244] such ministers as it should invite to promote the proposed reformation, expressing at the same time a willingness to receive donations for this purpose from the friends of the movement.

      From the above articles, it will be seen, that the society did not at all recognize itself as a Church, but simply as a society for the promotion of Christian union and of "a pure evangelical reformation, by the simple preaching of the gospel, and the administration of its ordinances in exact conformity to the Divine standard." Neither Thomas Campbell himself, however, nor those associated with him, had a full conception of all that was involved in these principles. They only felt that the religious intolerance of the times had itself become intolerable, and that a reformation was imperiously demanded. There had been, indeed, a gradual amelioration in the bitterness of party rancor during the preceding thirty or forty years; but this was by no means in proportion to the development of religious truth or of the rights of man and of the human conscience.

      There are few, in fact, of the present generation, who have grown up under the influence of the liberalizing institutions of the United States, and the more enlightened views of Christianity since presented, who can form a proper idea of the virulence of the party spirit which then prevailed. Each party strove for supremacy, and maintained its peculiarities with a zeal as ardent and persecuting as the laws of the land and the usages of society would permit. The distinguishing tenets of each party were constantly thundered from every pulpit, and any departure from the "traditions of the elders," was visited at once with the severest ecclesiastical censure. Covenanting, church politics, [245] church psalmody, hyper-Calvinistic questions, were the great topics of the day; and such was the rigid, uncompromising spirit prevailing, that the most trivial things would produce a schism, so that old members were known to break off from their congregations, simply because the clerk presumed to give out, before singing, two lines of a psalm instead of one, as had been the usual custom. Against this slavish subjection to custom, and to opinions and regulations that were merely of human origin, Mr. Campbell had long felt it his duty to protest, and knowing no remedy for the sad condition of affairs existing, except in a simple return to the plain teachings of the Bible, as alone authoritative and binding upon the conscience, he and those associated with him felt it incumbent upon them to urge this upon religious society. This they endeavored to do in a spirit of moderation and of Christian love, hoping that the overture would be accepted by the religious communities around, especially by those of the Presbyterian order, whose differences were, in themselves, so trivial.

      Such were the events, undertakings and hopes which Thomas Campbell detailed to his family as he was returning with them to Washington; and he greatly desired that Alexander should read and carefully examine the "Address" which he had prepared, and which was now in the hands of the printer. In this, he had more fully stated and developed the principles of the movement, and it answered, at considerable length, the various objections which were likely to be offered. [246]

[MAC1 222-246]