SECT is characterized by a marked stagnation of religious thought. The theological system of each party surrounds it with fixed boundaries which afford no outlet to free investigation. A special orthodoxy, like the hardened shell of a mollusk, prohibits any further growth or development, and the sect is walled in by an incrustation derived from itself, from which there is no escape except by casting off the entire covering. The feelings, views and aims of each party acquire a monotonous uniformity within the narrow precincts to which its creed confines them. Even the word of God fails to impart a single free ray of knowledge through the opaque investiture which forbids its entrance, and which opposes itself equally to light from without and growth from within. Hence it is that advances toward higher and nobler views of religion are never made by the partisan or the bigot, but by men who have been emancipated from spiritual thraldom, and who are either disconnected from all sects or but loosely attached to any. Such men have appeared at various periods in the history of the Church, and it has been through their instrumentality that broader and better conceptions of divine truth have been presented--that there has been [143] from time to time an enforced readjustment of parties, and upon the whole a certain amount of progress toward simpler and truer views of the gospel.

      Such reformers, however, have been usually so far in advance of their times that they have been neither countenanced nor comprehended by the people with whom they happened to be associated. But an instinctive and unerring sympathy has ever united such independent thinkers with each other, and however separated they may have been by time and space or accidental differences, they have recognized each other as fellow-laborers in God's husbandry, and have admired and cherished the products of each other's toil. Thus Mr. Campbell loved the memory of the great and good, and availed himself of whatever influence and authority a calmer judgment or an advancing knowledge on the part of religious society had conceded to their works, to continue the structure they had partly reared and carry forward the common purpose of religious reformation. Hence it was that having for several years highly esteemed the character of George Campbell, of Aberdeen, and his admirable critical dissertations upon the gospels, as well as his new version from the Greek text, and being greatly pleased with the free renderings and annotations of Macknight on the Epistles, and of Doddridge on the Acts of the Apostles and Revelations, he concluded to compile from these three sources a complete translation of the New Testament, with the addition of such hints and aids as might be conducive to a true comprehension of the sacred writings.

      To this work he therefore devoted every spare moment during the winter of 1826. Having collected all translations of any note, he carefully examined every word, comparing the various renderings, and adding [144] such notes and observations as would serve to elucidate the text and assist the English reader. He had formed previously a very inadequate idea of the amount of labor thus involved, but from his great interest in the subject it became to him a labor of love, or, as he termed it, "a delightful and profitable employment" a "happy necessity" of reading, comparing and examining all the various translations for the purpose of understanding more fully the blessed volume. In accordance with his plan, he reserved to himself the right of placing in the text the rendering of one translator in preference to that of another if it seemed more clear and accurate, placing, however, the rejected version in the margin or appendix, so that the reader might have both before him. He also expressly announced in his prospectus that he would introduce "one improvement" in order to render the version complete. "Sundry terms," said he, "are not translated into English, but adopted into those translations from long usage. These terms are occasionally translated into English by Campbell and Macknight, but not always. We shall uniformly give them the meaning which they have affixed to them wherever they occur, and thus make this a pure English New Testament, not mingled with Greek words, either adopted or Anglicized."

      This work appeared in the spring, in one volume octavo, of some five hundred and fifty pages, well printed on good paper and in large type, with general and special prefaces, hints to readers, and notes, constituting the most important aid to the study of the New Testament ever published in so compact and cheap a form. Mr. Campbell well knew how much a new version would tend to promote the private reading and examination of the Scriptures, and to overcome that [145] slavish attachment to particular words and phrases which were supposed to favor party tenets. He earnestly desired to bring individual minds into contact with the word of God, free from all sectarian bias and from the influence of the phraseology of favorite proof-texts, which seemed to carry conviction rather from their familiar sound, than from their actual meaning or their relevancy. In short, he wished to foster that spirit of inquiry which had been aroused, and to present to the people at large a version of the New Testament free from antiquated and transferred terms, and accurately expressed in modern English, in order that no veil might be interposed between men's understandings and the sacred teachings. He believed, furthermore, that as the translation was the work of Congregational and Presbyterian "divines," it would have thus a passport to public confidence which no Baptist version could possess.

      The "one improvement," however, which he made, as announced in his prospectus, was of such a nature as to make it difficult to decide whether most to admire in it his ingenuity, his frankness or his intrepidity. Each one of the translators had declared that the word rendered baptism meant immersion, yet in deference to usage they continued the Anglicized Greek term. Taking them at their word, Mr. Campbell simply gave the English meaning, which they had authorized, for this word and its cognates, so as to avoid ambiguity and make the work complete as a translation. He wished the version to express freely and fully the idea to be conveyed, just as it did to those to whom, in the original Greek, it was first addressed; and he could not consent conscientiously to furnish for corruptions, against which he had so successfully battled, the covert of untranslated [146] words in which they had so long sought shelter. He therefore boldly and fearlessly placed in the text the English of the words in question, and evinced at once his supreme love of truth and his superior moral courage in being the very first to furnish to the English reader a version of the New Testament completely rendered into his own vernacular. From the momentous issues involved in simply rendering these words into English, all others had shrunk in dismay, and though conscientiously compelled, as scholars, to admit their true signification, they dared not venture, by manfully adopting it, to condemn unchristian practices at which they had themselves connived. There is, accordingly, perhaps, no act of Mr. Campbell's life which exhibits in bolder relief the noble independence of his character than this "one improvement" which he made in thus completing the translation of the New Testament as given by Doctors Campbell, Macknight and Doddridge.

      As was to be expected, the Pædobaptists were far from being pleased with a work which gave such a clinching to the arguments with which Mr. Campbell had already transfixed their favorite tenet; for the sacred volume itself now spoke in plain English, and every subterfuge was swept away. As the translation was, however, substantially that of their own great men, they were unable to make any effective opposition. On the other hand, the Baptists as a people were not much better satisfied with the "improvement" which Mr. Campbell had made, since, while it sanctioned their exclusive practice of immersion, it took away from them the cherished Scripture authority for their name as a denomination. In this version, John was no longer "the Baptist," but simply "the immerser," and they [147] felt reluctant to lose from their party so famous a character and so honored a title. In some of their periodicals, therefore, those among them who were indisposed to change, began to oppose the reformatory movement, and to create suspicion and hostility by misrepresentations of Mr. Campbell and appeals to denominational prejudices. Foremost among these were sundry correspondents of the "Baptist Recorder," edited at Louisville by Messrs. George Waller and Spencer Clack. Others, in the "Western Luminary," assailed the new version with great bitterness, endeavoring to make the impression that Mr. Campbell had made many alterations in the text in order to favor his own views, etc. One writer asserted that he had made at least eighty variations from Dr. George Campbell's translation on the single subject of baptism, because he found that Mr. Campbell had, according to his prospectus, changed the word baptism and its cognates wherever they occurred into immersion and immerse, etc. Here it was simply the repeated change of a single word or the repetition of one change, but the desire was to make the impression that there were eighty distinct and different alterations. Mr. Campbell observed in reply that the writer "had told eighty lies in telling one truth, as if a man should say he had seen eighty pigeons when he had only seen one pigeon eighty times." Again, because he had in Acts xx. 28, adopted the reading of Griesbach--"Church of the Lord," instead of "Church of God," in harmony with his plan to place the most approved reading in the text, giving the others in the appendix, it was insinuated that he was an Arian, though the orthodoxy of Griesbach, the author of the change, was never called in question. Such was the general character of the pitiful and pigmy [148] efforts to discredit and oppose the reformatory principles which were now making themselves very widely felt and were changing the sentiments and the practice of entire religious communities.¹ In hardly any case did the opposition assume a frank and manly character. On the contrary, it was almost invariably carried on by means of misrepresentation and calumny; by anonymous and irresponsible writers, and by editors who carefully excluded from their columns Mr. Campbell's exposures of the sophistries and perversions they had eagerly published against him. The cause, nevertheless, advanced with rapid strides; the circulation of the "Christian Baptist" was month by month extending itself; new editions of the earlier volumes were demanded, and before the end of October nearly the whole of the first edition of the New Testament was disposed of, a number of copies being taken both by Baptist and Pædobaptist preachers of liberal views, and the work being highly praised by many persons of learning and critical discernment. The "prefaces" to the different parts of the work, and especially the "Hints to Readers," were much commended. These were, indeed, extremely valuable, as they gave a connected view of the design of each of the sacred books and of the circumstances under which these were written. [149] It was quite a novel discovery to most readers to find that these writings had really each a special purpose--the Gospels, to show that Jesus was the Son of God; the Acts, to relate the planting of the Christian Church; and the Epistles, to develop the duties of the Christian life. They were surprised to see that in each there was a consecutive train of reasoning or array of facts, so greatly had men's minds been mystified and their understandings confounded by the textuary system and the speculations of theology. People now felt that they could understand the divine revelations without the aid of priests, and became everywhere engaged in the diligent study of the word of God.

      Among those Baptist ministers who approved the new version, and who especially commended the "Hints to Readers," was Andrew Broaddus, one of the most talented and eloquent preachers of Eastern Virginia. He was a man of highly-cultivated intellect and of liberal spirit, though of a somewhat fastidious and timid temperament. Some months after the appearance of the letter from Bishop Semple, who, notwithstanding the courtesy of Mr. Campbell's reply, seemed disposed to decline further correspondence, Mr. Broaddus had sent a communication for the "Christian Baptist," in which he expressed his approval of Mr. Campbell's views of the Christian religion as a dispensation, and his general agreement with the sentiments in the "Sermon on the Law" as to the Mosaic institution. In regard to the "Christian Baptist," he said:

      "I find in it much to approve, something to doubt, and something, too, from which I must dissent. Possibly, however, my dissension may be owing (in part at least) to the want of a full and correct understanding of your sentiments. I said, much to approve; I might use a stronger term and say, [150] much to admire. With several of your essays I have been not only pleased but delighted. Many of your remarks, too, in opposition to the errors and follies too prevalent in the religious world, meet my own views and receive my warm and hearty commendation. In a word, I am greatly pleased with what appears to be your drift and aim--viz., to clear the religion of Jesus of all the adventitious lumber with which it has been encumbered, and bring back the Christian Church to its primitive simplicity and beauty."

      Concurring with Mr. Campbell as to Christianity considered as a dispensation, he goes on to say:

      "I do hope that, upon a more explicit declaration of your sentiments, I may find no cause to disagree with you as to what more nearly concerns the nature of that religion--the agency, I will say, which produces it in us. I do not wish you to consider me, at this time, as really differing from you on this point: I only desire to be better satisfied. Let me explain myself.

      "There are some among us possessed of strong apprehensions that you are disposed to deny the existence of the regenerating and sanctifying operations of the Holy Spirit on the spirit or the heart of man, and that you would ascribe all the religious effects produced in us solely to the influence of the written Word or the external revelation of God. And these apprehensions, permit me to add, are not, in all cases, the effect of any prejudice against you. For myself, I have said to others, as I now say to you, that I cannot think this of you. I have seen, indeed, many things in your writings which appear inconsistent with such a sentiment--a sentiment which obviously goes to the annihilation of all hope for gracious aid in the Christian warfare, and, of course, to the annihilation of prayer for any such aid. A sentiment which would thus cut off communion with God, and let out, as I may say, the very life's blood of religion, I cannot think you would maintain. Still, however, I would rather see you more explicit upon this point: it appears to be due to [151] yourself as well as to others: and to a compliance with this wish I should suppose you can have no objection.

      "That the word of God is the instrument of our regeneration and sanctification, I have no doubt; nor would I think of saying it is his usual method (whatever he may in some cases choose to do) to operate on the soul independent of the Word. But that there is a living, divine agent, giving life and energy to the Word, and actually operating on the soul, is, in my view, a truth which forms one of the glorious peculiarities of the religion of Jesus: and thus I would say, in the language of the apostle, we are 'born again not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.'"

      This communication, elegantly written and marked by the utmost Christian courtesy and candor, was received by Mr. Campbell with great pleasure, and he remarked that there had not appeared in the "Christian Baptist" a letter from any correspondent "more evangelical in its scope; more clear and luminous in its object; more unexceptionable in its style; more perfect in its soul, body and spirit."

      "I am not conscious," said he, in reply, "that there is one point of controversy between us in all the items of practical truth embraced in your letter. Whatever diversity of opinion might possibly exist between us in carrying out some principles to their legitimate issue, I am conscious of none in the premises." . . . Speaking of the "agency" which produces the Christian religion in men, he remarks: "Were it not for the pernicious influence of the theories afloat on this subject, I would assert my concurrence in opinion with you. This may appear a strange saying, but it is in accordance with the spirit of this work. I have taken a stand which I am determined, by the grace of God, not to abandon. I will lay down no new theories in religion, contend for no old theories, nor aid any theory now in existence. For why? Because no theory is the gospel of Jesus the Messias. Nor can the [152] preaching or teaching of any theory be the preaching or teaching of the gospel. And--please mark it well--NO MAN CAN BE SAVED BY THE BELIEF OF ANY THEORY, TRUE OR FALSE: NO MAN WILL BE DAMNED FOR THE DISBELIEF OF ANY THEORY. This position I hold worthy to be printed in majestic capitals. . . . Whatever the Scriptures say, I say. The only question with me is to understand each sentence in the light of its own context. . . . To make new theories is the way to make new divisions. To contend for the old is to keep up the old divisions, either of which would be in direct opposition to all my efforts, and, what is still worse, in direct opposition to the decisions of the Holy Spirit."

      We have here a clear statement of the principle which governed Mr. Campbell throughout his entire life as to his utterances on the subject of spiritual influence. Knowing how the minds of the people were engrossed with theories of regeneration to the neglect of Scripture teaching, and how much such speculations contributed to maintain religious dissensions, he had resolved to discountenance every thing of this nature, and to confine attention to the plain declarations of the word of God. He could not be induced, therefore, to go beyond its simple statements into any inquiries respecting the unrevealed links in the chain of causation. By no means denying that influences were exerted in answer to prayer in regard to the conversion and sanctification of men, he presumed not to define their nature, and would neither propose a new theory on the subject, nor give his assent to any of those already in vogue. Mr. Broaddus had made a very near approach to Mr. Campbell's position when he said, as above quoted, "that the word of God is the instrument of our regeneration and sanctification," and that he would not say it was God's "usual method to operate on the soul independent [153] of the Word." But when he added, "there is a living divine agent giving life and energy to the Word, and actually operating on the soul," he passed quite out of Mr. Campbell's field of view, the Bible alone, and entered the domain of theological speculation. Mr. Campbell could see no practical utility in this theory, as the reception of it did not in any wise tend to induce the supposed agency, and therefore availed nothing. On the other hand, its adoption at once changed the relations of those who embraced it to the word of God. Men could no longer esteem this "worthy of all acceptation," "greater" than the "testimony of men," "able to make 'them' wise unto salvation," or "quick and powerful;" for the theory declared it to be deficient in energy and to be actually "dead," requiring some undefined agency to give it "life." This Mr. Campbell could never for a moment admit, and it was in opposition to this very theological dogma that, adopting the language of the proto-martyr, and in harmony with the saying of Christ, "The words that I speak unto you, they are spirit and they are life," he entitled his later editions of the New Testament, "THE LIVING ORACLES." His love for that sacred volume rendered him jealous of every philosophy which would in the slightest degree derogate from its power and its sufficiency when brought into contact with the human mind. Such were his conceptions of the "glorious gospel of the blessed God," that he regarded it as embodying in itself "the power of God for salvation to every one who believed it," and as presenting, in the demonstrations of the Spirit and of power which attended its introduction, all the evidences necessary to the production of faith. He by no means doubted or denied the impartation and aids of the Holy Spirit, but as the promise of the Spirit was to believers [154] only, he could not admit that it was given to unbelievers in order to produce faith, as the theory in question required. He, therefore, thus expressed himself in his reply to Mr. Broaddus:

      "If any man accustomed to speculate on religion as a mere science should infer from anything I have said on these theories that I contend for a religion in which the Holy Spirit has nothing to do; in which there is no need of prayer for the Holy Spirit; in which there is no communion of the Holy Spirit; in which there is no peace and joy in the Holy Spirit,--he does me the greatest injustice. . . . All whom I baptize, I baptize into the name of the Fatherland of the Son, and of the Holy Spirit. I pray for the love of the Father, the grace of the Son and the communion of the Holy Spirit to remain with ail the saints. A religion of which the Holy Spirit is not the author, the subject-matter and the perfecter is sheer Deism. To a man who teaches otherwise I would say: 'Art thou a teacher in Israel, and knowest not these things?' . . . The uncontrovertible fact is, men must he born from above, and for this purpose the glad tidings are announced. Let us simply promulgate them in all their simplicity and force, unmixed with theory, uncorrupted with philosophy, uncomplicated with speculation and unfettered by system, and mark the issue."

      However clear the view Mr. Campbell thus gave of his position, and however proper, and, in a practical point of view, sufficient the course he so earnestly advocated in the interests of Christian peace and union, it must be confessed that the point of real difficulty remained still untouched, and that, for want of a full explanation of this, his views continued to be misapprehended and misrepresented. For it was undeniable that "influences" independent of the gospel were exerted in regard to unbelievers in order to the production of faith. Admitting that the "power" was in the gospel [155] or word of God, the question which demanded elucidation still recurred--Why do not all who hear the gospel believe and obey it? Why, out of a large audience who hear the gospel announced, will perhaps only one or two individuals receive it and act upon their convictions? Where all have alike the opportunity of hearing, why is the gospel brought into contact with the heart and mind of some and not of others or of all? Most assuredly there is a special influence here to be accounted for--an influence admitted by Mr. Campbell himself equally with his opponents, since with them he felt it his duty to offer up prayers for the conversion of sinners, which necessarily supposed a special divine intervention in their behalf, It was the conviction that such aid was to be expected, coupled with the natural and just longing of the human heart for some tangible, personal and sensible evidence of acceptance with God, that first gave rise to the mystical theory of regeneration, which, engrafted by Jacob Bœhler upon the more simple faith of Wesley, had at length pervaded almost the entire religious community. As this difficulty, therefore, still remained to be elucidated in the further progress of the Reformation, Mr. Campbell's reply at this period failed to prove entirely satisfactory to. Mr. Broaddus.

      Hence, in his next letter, he said:

      "While many things in your answer, and many incidental remarks in reference to this very point, met my admiring approbation, I felt some degree of disappointment at the manner in which you considered it proper to shape your reply in this particular case. Your reasons are no doubt satisfactory to yourself; perhaps they ought to be so to me and to all. I have heard much said about your answer to Paulinus, for it has excited among us a high degree of attention. Some of [156] your readers are satisfied; some are not. And though, upon a candid, careful reperusal of your letter, I think it justly due to you to say that you are an avowed friend to the Spirit's operations in the production of genuine religion, I must own that I could still wish you had found in your heart to dispense with what I consider an over-degree of scrupulosity, and to answer in a more direct manner. . . . I must think you carry your scruples on the subject of theories and systems to some excess." After expressing his own disapprobation of mere theorizing, he adds the following just remarks: "It is to be lamented, indeed, that systems seem to please some professors of religion more than the good news of salvation by Christ, and that they manifest more solicitude for the preservation of their beloved plans than for the maintenance of vital and practical godliness. Touch every chord in the lyre of salvation, they still remain listless, unmoved, till the darling notes be sounded to which their spirits are in unison. Oh for the time when divine truth--the whole of divine truth--shall be relished as coming from God!--when the souls of professed Christians, tuned by grace, shall respond to every declaration of the will of God; now with holy fear, now with lively hope, now with 'joy unspeakable and full of glory,' and always with obedient 'faith that works by love.' This will not be till the Bible is taken in good earnest as the standard of faith and practice. Oh, sir, may God speed your efforts to call the people to this only standard! May he assist us to plant this standard, this milk-white banner, on the heights of Zion, no more to he insulted by the parti-colored flags of creeds and confessions of faith waving over it!"

      While Mr. Broaddus was quite agreed with Mr. Campbell in his opposition to creeds as standards of faith, and in regard to the need of reformation among the Baptists, and, in some measure, even to the restoration of the "ancient order of things," he still clung tenaciously to his theory of spiritual operations in conversion, to which he seemed earnestly desirous of [157] winning over his highly-esteemed friend, the editor of the "Christian Baptist." In reference to the wish he had expressed that Mr. Campbell had given a more direct reply to his assertion that there was a spiritual agency, "giving life and energy to the Word and actually operating on the soul," the latter replied:

      "There may be questions proposed on subjects of which the Bible speaks which the Bible will not answer. For example, How does the Spirit influence the minds of men? is a question I cannot answer from the Bible. But if I be asked, Does the Spirit regenerate the human heart? Does it influence the minds of men? I answer, the Bible teaches it does. But I have a great scrupulosity of mind in going beyond what is written on this subject in particular. The reason is, some speculative theory of spiritual operation is the very essence, the very soul, of every system of religion in Christendom. . . . If any man ask me how the influence and aid of the Spirit is obtained, I answer, By prayer and the word of God. Thus I will give direct answers so far as I think the Oracles authorize.

      "But I am governed more in speaking upon this subject by the following than by all other considerations: THE APOSTLES PREACHED CHRIST, AND NOT THE HOLY SPIRIT; or, rather, they preached the Holy Spirit when they preached Christ. So the Saviour instructed and commanded them. They preach the Spirit with most success who say nothing about his work in conversion. So did the apostles. In all the sermons pronounced by the apostles to unregenerated persons, of which we have so many samples in the Acts of the Apostles, they never once spoke of the work of the Spirit in conversion. Not one example in all the volume--not one model of the discourses we every day hear about the work of the Spirit. The apostles remembered that the Spirit was not to speak of himself, his own office and work, but of Christ. Their good news, therefore, was about Christ crucified." [158]

      His earnest pleading, however, for the simple teachings of the word of God availed but little with the leading Baptist preachers in Virginia, so long as he refused to commit himself to their favorite theory of spiritual operations. Some speculative view of this subject had indeed become, as Mr. Campbell well remarked, "the very essence, the very soul," of modem systems of religion; and because he would not go beyond the actual statements of the Bible in reference to the work of human salvation, it was natural that those opposed to him should avail themselves of the popularity of the theory of "spiritual operations" in order to create prejudice against him, and that even good and pious men, accustomed to rely on what they called their "Christian experience," should stand in doubt of his religious position. As he continued, in perfect consistency with the principles with which he set out, to maintain the ground he had taken, this subject became a very prominent theme of discussion throughout his entire ministry, recurring again and again in various forms. In order to avoid a too frequent reference to it, it may be here stated that in the following year (1827) Bishop Semple wrote a letter to Silas M. Noel, D. D., of Kentucky, which was published in the "Baptist Recorder," in which he remarked in relation to the letters of Mr. Broaddus, above quoted: "He [Paulinus] wrote something last year in which he certainly went too far. He is now convinced (I am persuaded), and is guarded against our friend Campbell's chimeras."

      A writer, signing himself "Querens," in the "Christian Baptist," then publicly called upon Bishop Semple to point out the "chimeras" which he attributed to Mr. Campbell. This Bishop Semple declined, saying that Sandeman, Glas and the Haldanes had been master [159] spirits upon the same system many years ago, and had been effectually answered by Fuller and others. He added:

      "If I am called upon, then, to establish my assertions as to Mr. Campbell's views, I refer 'Querens' and all such to Fuller's work against Sandeman," etc. He says he is indisposed to controversy, but adds: "If, however, I should be disposed to become a controversialist, I believe I should as soon enter the lists with my friend Campbell as any other, for three reasons. One is, on the points on which we differ I am persuaded he is palpably on the wrong side, and it would not be a hard task to make it manifest. A second is, he is so much of a champion that to be beaten by him would not be so discreditable as it might be with some other antagonists. A third is, I think him a generous combatant with one who wishes nothing but fair play."

      To this letter, which Mr. Campbell transferred from the "Recorder" to the "Christian Baptist," he made a very kind and respectful reply, showing that the bishop's plan of disposing of the matter was wholly unsatisfactory to the public.

      "The reflecting part of the community," he observed, "will say, Why not show that Campbell is wrong by the use of reason and Scripture, rather than by defaming him?" He concludes his answer thus: "As you have more than once commended many excellent things in the 'Christian Baptist,' and as you are now bought out or dragged out to oppose me, it behooves you to discriminate the things which you disapprove from those you approve in the 'Christian Baptist.' And now, Brother Semple, I call upon you as a man, as a scholar, as a Christian and as a Christian bishop, to come forward and make good your assertions against your 'friend Campbell.' My pages are open for you. You shall have line for line, period for period, page for page with me. I pledge myself to address you and treat you as a gentleman and a Christian ought to do. You will not find an [160] insinuation nor a personality in all I may say of you. I wish to give you a fair specimen of that sort of discussion which I approve, and to show what reason, demonstration and Scripture declaration can achieve with an able and an honorable opponent. There is no man in America I would rather have for an opponent, if I must have an opponent, than thee. Come forward then, Brother Semple--choose the topics, one at a time; numerically arrange your arguments and proofs; make everything plain and firm, and in good temper, spirit and affection show me where I have erred; and if I cannot present reason, Scripture and good sense to support me, I will yield to your superior discernment, age and experience, one by one, the points in which we differ. And as this work is generally bound in volumes, your essays, the antidote or the remedy, will descend with the poison to its future readers."

      As Bishop Semple paid no attention to this earnest appeal, Mr. Campbell, after waiting some months, thought it due to the cause he advocated to analyze the bishop's two letters to Dr. Noel, in which he had spoken disparagingly of his views, and advocated creeds, etc. This analysis, though kind in manner, was searching in its range, and the result of the whole affair was decidedly unfavorable to Bishop Semple's reputation for ability and wisdom, while his character as a pious and devoted Christian remained unquestioned. During this period Mr. Broaddus thought it due to himself to state that Bishop Semple was mistaken in supposing that he had at all changed his views in reference to the questions he had treated in his essays in the "Christian Baptist." He also took occasion to renew his effort in behalf of the theory of "spiritual operations," and forwarded for the "Christian Baptist" two very elegantly and carefully written articles on the work of the Holy Spirit in the salvation of men, in which he considered the reality of a divine influence, its principal effects [161] and its practical importance. He did not advocate "irresistible operations," or any of the particular systems of the day, nor did he contend for a divine influence of a mere physical nature detached from revealed truth, but admitted that there dwelt in the word of truth "a living principle which, when that word is received, has a never-failing tendency to bring forth the fruits of holiness in heart and life." The leading sentiment of the essays, however, was, in substance, "that we are dependent on the influence of the Holy Spirit to render the word of truth effectual to our conversion and final salvation."

      In his reply, Mr. Campbell said that few of the intelligent readers of the "Christian Baptist" would dissent from the above views.

      "If you, Brother Paulinus," said he, "discard the doctrine of irresistible operations upon unbelievers, you are happily safe from the systems which I have been so long combating and endeavoring to expose in my various essays on the work of the Holy Spirit in the salvation of men. I have contended that the Spirit of God has done something which renders unbelief and unregeneracy a sin in all men who have access to the Bible, independent of anything to be done; and I have taught that it will do something for those who, from what it has done, are immersed into the faith of the gospel. What it has done has given strength to the weak, life to the dead and reclaimed enemies to God; what it will do is to beget a holy spirit and temper--to fill with peace and joy and righteousness those who believe. I will not, therefore, with the speculative philosopher, make what the Spirit of God has already done of none effect, to make way for something yet to be done. Nor will I ascribe everything to what the Spirit has done in the inditing and confirming the testimony, to the exclusion of any influence upon the minds of those who, through faith, have been immersed for the remission of sins [162] and this heavenly gift. . . . The whole world, with whom the Spirit of God strives in the written Word now, as it once did in the mouths of prophets and apostles, have no excuse for their unbelief or unregeneracy; and those who have put on the Lord Jesus are invited to abound in all the joys, consolations and purifying influences of this Holy Spirit."

      Thus the matter ended as before. Both equally believed that salvation was due to the work of the Holy Spirit. Mr. Campbell thought that in conversion the power was in the word of God. Mr. Broaddus supposed that the direct aid of the Holy Spirit was necessary to render that Word effectual. Both equally admitted the presence and influence of the Holy Spirit in believers, and as Mr. Campbell thought it right to pray for the conversion of men, he necessarily admitted that some influence additional to that of the gospel was exerted also in the case of unbelievers. The only point, then, of real difference was simply the nature of this influence, Mr. Broaddus regarding it as a direct work of the Spirit upon the heart, and Mr. Campbell pleading the Scripture declarations that the Holy Spirit could be received only by believers. As to the nature of the influences or aids which the latter virtually admitted in conversion, he at this period offered no opinion, and Mr. Broaddus had brought no Scripture evidence to show that the Holy Spirit could be received by an unbeliever, or that any such theory of spiritual operations had ever been propounded in primitive times.

      Pending these discussions, the cause of the Reformation continued to make rapid progress among the Baptist churches. In the fall of 1826, Mr. Campbell attended as usual the Mahoning Association, which convened at Canfield, August 25th, John Brown and John Encell being associated with him as messengers from [163] the church at Wellsburg. On the day of assembling, Mr. Campbell preached at one o'clock, P.  , from 2 Tim. iii. 2. Adamson Bentley was appointed moderator, and J. Gaskill, clerk. Those invited to a seat were Corbley Martin, Sidney Rigdon, W. West, J. Osborne, Thomas Campbell and Walter Scott, it being the first visit of the latter to the Western Reserve. The presence of so many able preachers rendered the meeting one of great interest and religious enjoyment. After completing its business with entire harmony, the Association made appointments for preaching on the Lord's day in the Presbyterian meeting-house. At 10 A. M., Walter Scott spoke from the 11th chapter of Matthew; Sidney Rigdon then delivered an address based on 16th chapter of John. After an interval, Mr. Campbell read the last chapter of Malachi, and presented a view of the progress of the light of divine revelation, which was so grand in its conceptions, so striking in its illustrations and so comprehensive in its scope that it made a most profound impression, and was never forgotten by those who heard it.

      Having been appointed by the Association its corresponding messenger to both the Stillwater and Redstone Associations, and the latter meeting in the following week,. Mr. Campbell, after tarrying at home one day, set out to visit his old associates of disputatious memory. He found that as at the meeting of the previous year they had rejected all church letters which did not refer to the Philadelphia Confession, so now the ruling spirits had resolved to carry out their purposes with unsparing zeal. The Association consisted of twenty-three or twenty-four churches, each entitled to a representation by three messengers. As Elder Brownfield and those acting with him were aware that they could not [164] command a majority of all the voters on any motion, they determined to prevent those opposed to them from having any participation in the business of the meeting. Out of seventy-two voters they found only thirty to be in their favor, and these thirty messengers, accordingly, representing ten churches, constituted themselves the Association, and appointing their own officers, proceeded to arraign, under the constitution, those churches which had not formally accepted the Philadelphia Confession. The fate of these churches was not long in suspense. The church at Washington, after having been denounced as Arian, Socinian, Arminian, Antinomian, etc., was first denied admission. Next the Maple Creek Church was brought up for trial and cut off, though the actors expressed great regret for its pastor, the aged Henry Spears, who was deservedly beloved. After this, the church on Pigeon Creek, with Matthias Luse as pastor, shared the same fate, as did likewise the rest, ten churches thus excluding thirteen. These high-handed measures, however, failed of their purpose, and ultimately recoiled upon those who instigated them. The excluded messengers immediately assembled at a house about a half a mile distant and requested Mr. Campbell to deliver a discourse, which he did, and upon their return home, having reported the case to their respective churches, most of these agreed to send messengers to form a new association at Washington in November, which was accordingly done. At the first meeting of this Association, on Friday, September 7, 1827, the constitution drawn up at the convention of churches in November previous was adopted as the constitution of the Association. It was very short, making no mention of the Philadelphia Confession, but declaring as the second article, "We receive [165] the Scriptures as the only rule of faith and practice to all the churches of Christ." As it gave four messengers to each church, Brush Run Church was represented by Thomas Campbell, Joseph Bryant, John Kawkins and Joseph Matthews. Matthias Luse was chosen moderator and Ephraim Estep, clerk. James Phillips of Steubenville, John Brown of Wellsburg, S. Williams of Pittsburg and others present, were invited to seats, and after a pleasant meeting the Association adjourned to meet at Peter's Creek in September of the following year. To close the history of the Redstone Association, it may be here added that the party under Brownfield was as far from being at peace after the disruption as before, since it carried within it those discordant elements which had been the cause of dissension in the past. More liberal doctrinal views and a more favorable feeling toward missionary operations had been for some time gaining ground among the churches, and now began to prevail, while the hyper-Calvinistic sentiments and narrow policy of the minority became more and more confirmed by opposition. At length overtures were made to form a new association of the churches north of the National Road, and a convention held at the Forks of Yough in May, 1832, framed accordingly the constitution of the "Monongahela Association," with which the churches generally in this region became united, Elder Brownfield and a few others of the "elect" remaining disconnected. These became soon after involved in a suit at law with the others for certain church property, which, after causing them much expense and trouble, was decided against the Brownfield party, so that the "final perseverance" of those who had manifested so much hostility to Mr. Campbell, and so overbearing and self-willed a [166] spirit in the Redstone Association, reduced them at last to a dissevered, discontented and insignificant faction.

      The church at Brush Run, after its connection with the Washington Association, did not long maintain itself as a separate organization. It had already been greatly reduced in number by removals. The spirit of emigration and the project of forming a sort of Christian colony in a newer portion of the country, which had once before been decided upon, but not executed, still occupied the thoughts of some of the members. James Foster, at length, in the spring of 1826, concluded to sell his interest in the farm on which he lived, which he had acquired by his second wife, a daughter of Mr. Welsh, to whom, after the death of his first wife, he was married March 25, 1813. John Wilson and some others agreeing to remove along with him, he purchased one thousand acres of land in Marshall county, near what was called Beeler's Station, and here formed a new settlement with his friends and established a small church, which, in process of time, increased and gave origin to others. In this retired and secluded region amidst the hills, whose pure fountains and limpid rivulets, murmuring through deep and rocky dells, constitute the sources of Grave Creek, James Foster continued to reside and to labor in behalf of the reformation, rearing a numerous family in the simple and industrious habits of the early settlers. After his departure the few remaining members at Brush Run continued for a time in connection with the Washington Association; but as it was more convenient to many of them to assemble in the vicinity of Mr. Campbell's residence, a church was finally constituted there, and the meeting at Brush Run was discontinued.

      During the year 1826, Mr. Campbell was again called [167] upon to suffer domestic, affliction in the loss of his youngest daughter, Margaretta, who sickened and died in the month of May, being then seventeen months old. Mrs. Campbell's health, too, seemed at this time to be gradually failing, and, as symptoms of pulmonary disease began to appear, Mr. Campbell, after his return from the Associations in September, thought it advisable to try the effect of traveling and of a milder climate, with a view to her recovery. Setting out accordingly in November, he journeyed with her to Kentucky, accompanied also by his eldest daughter, now about sixteen, but intelligent beyond her years and possessed of remarkable personal beauty. Proceeding by easy stages through Mason county, visiting many friends and preaching at various points, he reached Versailles in December, where he delivered a discourse upon the typical revelations of the Bible, based chiefly upon the fourth and sixth chapters of Nehemiah. The character of the theme was well suited to his peculiar powers, and such was the grandeur of the conceptions presented of the different dispensations, and so striking the applications made to the existing conditions of religious society, that an indelible impression was produced upon the minds of those who heard it. He visited Louisville in January, filling also some appointments in Indiana, and passing thence to Nashville, spent some weeks there, preaching frequently, to the great delight of the Church and of the community, amongst whom the welcome strangers formed many agreeable acquaintances and found many warm friends.

      The church at Nashville, under the labors of Mr. Fall, was at this time fully engaged in the reformatory movement. The previous year it had declined uniting with any association, but during the fall of this year [168] (1826) had concluded to apply for admission into the Concord Association on terms similar to those upon which the Brush Run Church had first entered Redstone--viz., that no creed other than the Bible should be required, and that the Association should have no power to interfere with the order, doctrine or government of the church, if the latter was governed in all these matters by the New Testament. Quoting the code of government published by the Association in 1825, as declaring that this body "shall have no power to lord it over God's heritage, neither shall it have any classical power or infringe upon any of the internal rights of the churches," the letter of the church goes on to say:

      "We understand this sentence as saying that the Association has no power to determine what any church shall receive as her creed; or whether she shall have any creed or confession at all other than the Bible; and, consequently, that she has no power so to lord it over God's heritage as to condemn any church for holding or teaching any scriptural truths, though they be at variance with the opinions of this body concerning such truths."

      To the basis of union thus defined the Concord Association had sufficient liberality to agree, thus affording quite a contrast to the proceedings and spirit which about the same time caused, as already mentioned, the disruption at Redstone, and which were beginning to be more or less manifest in other Associations in different parts of the country.

      During Mr. Campbell's sojourn in Nashville his wife's health continued to fail, and she became fully impressed with the conviction that she would not recover. She was of a very thoughtful and reflective turn of mind, very calm, patient and resigned to the Divine will, and [169] with an uncommon tendency to look at every event in a direct, plain and practical way. Of this she gave her husband, while here, a singular proof. After stating to him one day in private her conviction that the disease under which she labored could not be cured, she went on to say that it would give her the greatest happiness to be assured, in case he should, after her decease, be disposed to marry again, and it should prove in accordance with his own feelings, that he would take her dear friend Miss Bakewell to be a mother to her children. Mr. Campbell, grieved that she should cherish such forebodings respecting her case, sought to cheer her with hopes of recovery, and exerted himself to the utmost to remove all melancholy anticipations. Finding him thus unwilling to share in those convictions of a fatal issue which she calmly entertained, she forbore at this time to urge the matter farther. It was, however, soon after decided that it would be best to return to their home in Virginia, which they safely reached in March (1827), after a four months' absence.

      During this tour Mr. Campbell delivered many discourses, and gave great impetus to the progress of liberal views in the region visited, while at the same time he kept up the regular issues of the "Christian Baptist." It was his custom always, before leaving home even on the shortest excursion, to send on all the appointments for public speaking which it was possible for him to fill, so that he had always before him a series of meetings, and addressed the public somewhere, in town or country, in houses of worship or in private dwellings, daily, and often twice a day, on the great themes of human salvation and the means of effecting a universal union among the people of God. To these great ends his life was consecrated, and to them all [170] other matters were viewed as subordinate or merely accessory. The opportunity he had enjoyed during his recent tour of seeing more and more of the condition of religious society under the influence of modern systems, had but the more stirred his zeal for the introduction of a better order of things. Apart from his religious associations, he had also hosts of friends among those who made no profession of religion, who were won by his genial personal qualities and greatly admired his high intelligence and transcendent abilities. For such persons he felt ever a tender solicitude, and sought to use his influence over them so as to lead them to Christ, being well aware how prone men are to substitute personal esteem for a religious teacher, or an intellectual assent to some proposed system or plan, for the love of Christ and the obedience of the gospel. Hence, in retrospecting his tour, he said:

      "While we rejoice in the assurance of meeting many of our friends in that blessed state where there is no more separation, it must be acknowledged that there are some personally attached to us, and we to them, from various reasons, concerning whose eternal life we can entertain but a very slender hope. It is perhaps natural, but so it is, that while we exercise benevolence toward all mankind, we more ardently desire the salvation of some than of others. Hence it is that on our list of friends there are some of whose salvation we are not always sanguine, yet from their social and merely human virtues, we feel compelled, with more than ordinary zeal, to exclaim, 'Would to God that they were not only almost, but altogether Christians!' The Saviour once looked upon and loved a young man of extraordinary virtue, who with a sad and sorrowful heart bade him adieu. . . . But this is a subject on which we can neither think nor write with pleasure. We shall, therefore, dismiss it with the expression of a wish that none may construe attachments or [171] friendships, based on considerations merely human, into an affectionate regard for the Saviour and his disciples."

      The remarkable attractive power possessed by Mr. Campbell reacted upon himself, and he could not avoid feeling a peculiar interest in those who sought his friendship, as the magnetized iron attracts in turn the magnet; but he had the faculty of lifting himself above all attachments merely temporal, and of rendering them subsidiary to the higher claims of a spiritual and eternal union. With regard to the Baptist communities which he had visited, he found them, to his regret, greatly deficient in congregational and family discipline, and observing an order of things far from being either scriptural or beneficial. The practice of having but one elder or preacher for four churches; monthly meetings; sitting in judgment on "Christian experiences;" speculative and textuary preaching, and the introduction of doctrinal questions even into psalms and hymns; the great neglect of the study of the Scriptures and various similar aberrations from the teachings of the Bible, were noticed and lamented.

      During the previous year, Mr. Campbell had baptized among others at Wellsburg, a young lad, Cyrus McNeely, a son of Squire McNeely, of Cadiz, Ohio, who was a Presbyterian, but of somewhat liberal views, and with whom he used to stop in his early tours through this region. For a year after his baptism young Mr. McNeely continued to attend meeting at Wellsburg, distant some twenty miles, and on the opposite side of the river. James Phillips had some time before gathered together a few members at Cadiz, and as he in the spring of 1827 removed to Steubenville, Mr. McNeely obtained a letter from Wellsburg, and united with the Cadiz Church. Being possessed of ability and moral [172] courage, and being a very decided and earnest advocate of the ancient order of things, he at once induced the church to commence the practice of weekly communion. This innovation upon Baptist customs became accordingly a matter of complaint at the meeting of the Stillwater Association, which was held at Wills' Creek, near the border of Guernsey county. Among the preachers present, including Elijah Stone, Sedgwick, Pritchard, Headley, Headington and others of Mr. Campbell's old opponents in Redstone, there was but one, a Welsh preacher, Mr. Lee, who was in favor of allowing the practice. As the lay delegates present, however, were in favor of it, they outvoted the preachers, and the opposition failed. Thus, the people, beginning to inquire for themselves, had already advanced beyond those who assumed to be their spiritual guides.

      On his way with John Brown to the Mahoning meeting, which was to take place at New Lisbon on the 23d of August, Mr. Campbell called with Walter Scott at Steubenville. Mr. Scott had, during the spring, issued a prospectus for a monthly paper, to be called the "Millennial Herald" and to be devoted to the exposition of his views of the primitive gospel and of the coming millennium, in which latter subject he had become much interested, and on which he had already written several articles for the "Christian Baptist." Mr. Campbell had kindly noticed his prospectus in his June number, and as he had obtained some subscribers, he was, at the time of Mr. Campbell's visit, preparing to have the first number printed. After considerable persuasion, however, he agreed to accompany the latter to the meeting of the Association.

      At the first session, Mr. Scott, with Samuel Holmes, W. West and Sidney Rigdon, were invited as usual to [173] take seats in the Association. In the evening, Sidney Rigdon delivered a discourse on John viii. On the following day, the first item of business to be considered was a request sent up from the church at Braceville, of which Jacob Osborne was elder, as follows: "We wish that the Association may take into serious consideration the peculiar situation of the churches of this Association, and if it would be a possible thing for an evangelical preacher to be employed to travel and teach among the churches, we think that a blessing would follow." Some other preachers, J. Merrill, with J. Secrest and Joseph Gaston of the Christian party, coming in, were invited to seats, and it was voted "that all the teachers of Christianity present be a committee to nominate a person to travel and labor among the churches, and to suggest a plan for the support of the person so employed." It was also voted "that a circular letter be written on the subject of itinerant preaching, for the next Association, by A. Campbell," and that he deliver the introductory sermon of that year, his alternate being Jacob Osborne, who at this time was the moderator of the Association. After this, the committee of nomination made the following report:

      "1. That Brother Walter Scott is a suitable person for the task, and that he is willing, provided the Association concur in his appointment, to devote his whole energies to the work.

      "2. That voluntary and liberal contributions be recommended to the churches, to raise a fund for his support.

      "3. That, at the discretion of Brother Scott, as far as respects time and place, four quarterly meetings be held in the bounds of this Association this year for public worship and edification, and that at these meetings such contributions as have been made in the churches in these vicinities be handed over to Brother Scott, and an account kept of the same, to be produced at the next Association. Also, that at any time and [174] at any church where Brother Scott may be laboring, any contributions made to him shall be accounted for in the next Association."

      This report being adopted, John Secrest delivered a discourse in the evening from John iii. Next morning, being the Lord's day, the Association met at sunrise in the Baptist meeting-house for prayer. At 11 o'clock. A. M., Jacob Osborne delivered a discourse in the Presbyterian meeting-house, based on first chapter of Hebrews. He was followed by Mr. Campbell in a sermon from the close of the seventh and the twenty-fifth chapters of Matthew. A collection, amounting to $11.75, was then taken up as a commencement in accordance with the report of the committee, and a recess being taken to immerse some who had come forward, the brethren afterward assembled in the Baptist meeting-house to break the loaf, after which they dispersed, "much edified," as the minutes state, and "comforted by the exercises of the day."

      Such are the brief records of a meeting which proved to be prolific of important consequences, not at all foreseen by those who were the actors in it. The unexpected request from the Braceville Church; the unusual course of the Association in appointing an itinerant preacher; the accidental presence of Walter Scott; his willingness to engage in the work; the attendance and co-operation of prominent preachers from a religious denomination known as "Christians," who were now making many converts among the people,--the whole peculiar combination of circumstances, indeed, was such as Providence alone could have arranged for the accomplishment of a great design.

      Mr. Campbell was delighted that one in whom he had so much confidence, and who was, he thought, so [175] well fitted to promote the public interests of the Reformation, as Walter Scott, had so readily consented to enter into active service. He, in turn, overcoming the timidity and irresolution of his own nature, and overruled by the steadier purpose and bolder enterprise of Mr. Campbell, threw off at once all his entanglements, gave up his paper, dissolved his academy, and taking leave of his family, at once devoted himself to a laborious and active public ministry, in which he soon began to develop those latent powers which the quick perception of Mr. Campbell had long since noticed and admired.

      During the fall months, Mrs. Campbell's disease, which in the summer had seemed slightly alleviated, began rapidly to increase, and it soon became apparent that recovery was hopeless. Of this she had herself long been convinced, and looked forward to the time of her release with the utmost composure. Her chief desire seemed to be that she might first see her youngest daughter, Clarinda, able to read the New Testament. One day, when Miss Counselman called in to see her, she found her listening to her little daughter, now six years old, reading to her out of the sacred volume, upon which occasion she remarked that the Lord had granted her desire, and that she was fully ready to depart. A few days before her death she took the opportunity, when Mr. Campbell was alone with her watching by her bedside, to renew the subject of his future marriage, and to express to him again her earnest wish that, as her departure was now nigh at hand, he would, should he conclude to marry again and it should prove in harmony with his own feelings, choose her beloved friend, Miss Bakewell. Deeply moved arid unable any longer to cherish the hope that she might be spared to him, Mr. Campbell could not withhold his assent, and his [176] acquiescence in her wishes gave her the utmost happiness. This was on Tuesday. The next day, Mr. Campbell was requested to go to Mr. Gist's, about one and a half miles distant, to unite a daughter of the latter in marriage with John Encell. He did not like to leave his suffering wife, but she herself urged him to go, and he finally consented, coming back immediately after the ceremony. Miss Bakewell had come out to attend the wedding, and came down afterward in company with Mary Encell to see Mrs. Campbell. All unconscious of what had occurred in relation to herself, she spent most of the day in singing hymns for Mrs. Campbell, in which the latter took great delight, especially in the one beginning,

In the evening Miss Bakewell was compelled to return to Wellsburg, and Mrs. Campbell died on the following Monday, October 22d. Shortly before her death, she assembled her five remaining daughters around her bed, and made to them an address expressive of her hopes and wishes in regard to their future course in life. After speaking of her gratification in knowing that they could all now read the Scriptures, she thus continued:

      "The happiest circumstance in all my life I consider to be that which gave me a taste for reading and a desire for understanding the New Testament. This I have considered, and do now consider, to be one of the greatest blessings which has resulted to me from my acquaintance with your father. Although I have had a religious education from my father, and was early taught the necessity and importance of religion, yet it was not until I became acquainted with the contents of this book, which you have seen me so often read, that I came to understand the character of God, and to enjoy a firm and [177] unbounded confidence in all his promises. . . . I say to you, then, with all the affection of a mother, and now about to leave you, I entreat you, as you love me and your own lives, study and meditate upon the words and actions of the Lord Jesus Christ. Remember how kindly he has spoken to and of little children, and that there is no good thing which he will withhold from them who love him and walk uprightly.

      "With regard to your father, I need only, I trust, tell you that in obeying him you obey God, for God has commanded you to honor him, and in honoring your father you honor Him that bade you do so. It is my greatest joy in leaving you that I leave you under the care of one who can instruct you in all the concerns of life, and who, I know, will teach you to choose the good part and to place your affections upon the only object supremely worthy of them. Consider him as your best earthly friend, and, next to your heavenly Father, your wisest and most competent instructor, guardian and guide. While he is over you, or you under him, never commence nor undertake nor prosecute any important object without advising with him. Make him your counselor, and still remember the first commandment with a promise.

      "As to your conversation with one another, when it is not upon the ordinary duties of life, let it be on subjects of importance, improving to your minds. I beseech you to avoid that light, foolish and vain conversation about dress and fashion so common among females. Neither let the subject of apparel fill your hearts nor dwell upon your tongues. You never heard me do so. Let your apparel be sober, clean and modest, but everything vain and fantastic avoid. . . . I have often told you, and instanced to you, when in health, the vain pursuits and unprofitable vanities of some females who have spent the prime and vigor of their lives in the servile pursuits of fashion, . . . and what and where are they now? Let these be as beacons to you. I therefore entreat you neither to think, nor talk of, nor pursue these subjects. Strive only to approve yourselves to God, and to commend yourselves to the discerning, the intelligent, the pious. Seek their [178] society, consult their taste and make yourselves worthy of their esteem.

      "But there is one thing which is necessary to all goodness, which is essential to all virtue, godliness and happiness; I mean necessary to the daily and constant exhibition of every Christian accomplishment, and that is to keep in mind the words that Hagar uttered in her solitude: 'Thou God seest me.' You must know and feel, my dear children, that my affection for you, and my desires for your present and future happiness, cannot be surpassed by any human being. The God that made me your mother has, with his own finger, planted this in my breast, and his Holy Spirit has written it upon my heart. Love you I must, feel for you I must, and I once more say unto you, remember these words, and not the words only, but the truth contained in them: 'Thou God seest me.' This will be a guard against a thousand follies and against every temptation. . . .

      "I cannot speak to you much more upon this subject. I have already, and upon various occasions, suggested to you other instructions, which I need not, as indeed I cannot, now repeat. . . . That we may all meet together in the heavenly kingdom is my last prayer for you, and, as you desire it, remember the words of Him who is the way, the truth and the life."

      Such were the last words and some of the tender appeals of this address, which Mr. Campbell subsequently published entire in the "Christian Baptist," and which strikingly exhibits the calm resignation, the pious yearnings and the confiding, earnest trust of this Christian mother and faithful wife, of whom in her obituary notice her husband bore this testimony:

      "The deceased was a Christian in profession and practice, and did in her life and deportment for many years recommend the excellency of the Christian profession to all her acquaintance; and during her long illness, and in her death, she did exhibit to her numerous connexions and friends how [179] tranquilly and cheerfully a Christian can meet death and resign the spirit into the hands of a gracious and divine Redeemer. 'I die,' she said, 'without an anxiety about anything upon the earth, having committed all that interests me into the hands of my faithful and gracious heavenly Father, and in the confident expectation of a glorious resurrection when the Lord Jesus appears unto the salvation of all who trust in him.'"

      It was evident to all that Mr. Campbell felt his bereavement most deeply. Forbidden, however, to sorrow as those without hope, possessed of remarkable control over his emotional nature, and prompted to cheerful activities by an innate unflagging energy, his sadness, chastened by Christian resignation, was reserved and silent, betraying itself only at times in the quiet moments of confidential intercourse, in the subdued spirit which marked his subsequent essays, and in the character of the brief extracts which he occasionally placed in the "Christian Baptist," as "The Dying Mother," from Pollock's Course of Time, and the beautiful passage from Irving upon "Sorrow for the Dead"--"the only sorrow from which we refuse to be divorced."

      Having been much dissatisfied with the character of many of the psalms and hymns in general use, whose sentiments he thought were not in accordance with the New Testament, Mr. Campbell was at this time engaged in preparing a hymn-book from which unscriptural sentiments were to be excluded, and which he hoped to render acceptable to the now numerous friends of the Reformation. This volume, published in May, 1828, contained only one hundred and twenty-five pieces, together with a treatise on Psalmody as a preface and an essay on prayer at the close, making in all two hundred pages. In addition to his other business, he was [180] now acting as postmaster. Having found it inconvenient to send his letters and publications to West Liberty office, distant four miles, he had induced the post-office department to establish a post-office at his own residence, which was thenceforth denominated Bethany, there being a post-town called" Buffalo" in Mason county. This was highly advantageous to him in many respects. Being appointed postmaster, he enjoyed the franking privilege, and was enabled greatly to extend his correspondence. As he was much occupied, however, and often absent from home, he was under the necessity of employing constantly a deputy to attend to the business of the office, which he continued to retain at his own pleasure for thirty years, through all the different administrations and political changes in the government.

      Meanwhile, upon the Western Reserve, the Reformation had received an extraordinary impetus. Placed at length in a field where his religious aspirations and fertile genius had room for development, Walter Scott had entered upon his labors with a fervid zeal which silenced timid counsels and disregarded conventional impediments. He was then in the full vigor of life, being nearly thirty-one years of age, having been born in December, 1796, in the town of Moffat, and his preparation for the work before him had been ample. Educated at the University of Edinburgh, he had largely added to his literary acquirements by assiduous devotion to study and self-culture while engaged in teaching during the ten years preceding his appointment as evangelist. Much more had he accumulated vast stores of accurate Scripture knowledge and enlarged religious observation and experience. His memory was thoroughly furnished with the word of [181] God; his faith and love had culminated in an affectionate personal attachment to the Redeemer, who was ever present to his thoughts, and his imagination had been fired by the glorious hopes and promises of the gospel, which he ardently longed to see triumphant, in its primitive purity, over the errors and corruptions of the time. Having an agreeable musical voice and graceful manner, a lively fancy replete with classical and sacred imagery and abounding in striking illustrations, he possessed many of the qualities of the successful orator. At the same time, his genius for analysis and classification, and his thorough insight into the nature of the Christian institution, enabled him to present its great and stirring themes with a force and clearness seldom equaled. The circumstances, too, around him were propitious. The churches had already been, in a good measure, liberated from the usages and opinions of the regular Baptists, and prepared to receive the simple teachings of the Scriptures. There was no longer that stagnation of religious thought which characterizes a sect. There had been for some years a spirit of religious inquiry, and, with many, a diligent searching of the Scriptures, which had created a longing for a greater conformity to the primitive standard. There was, in consequence, a considerable increase of knowledge and a corresponding growth of liberality of sentiment. which had extended far beyond the Baptist community, and rendered the people of this whole region more favorable to religious investigation. Other religious movements, too, had been for some time operating to weaken the power of sectarianism and to restore the Bible to its proper position. Prominent among these, was one in many respects nearly allied to the Reformation advocated by Mr. Campbell, and which [182] was at this time making great progress in Ohio, under the labors of several popular preachers. Two of these, as already mentioned, John Secrest and Joseph Gaston, had attended the late meeting of the Mahoning Association, participating in its exercises and in the appointment of Walter Scott, and sympathizing in the principles of the Reformation. The religious body to which they belonged, had an earlier origin than that which sprung from Mr. Campbell's labors; but as this was the first occasion on which the reformers came fairly into contact with the "Christian Connection," it will be proper here to notice the chief points in its history. [142]

[MAC2 143-183]