R. CAMPBELL found the city of Belfast greatly enlarged and changed from what it was when he visited it in his youth. After calling upon the few Disciples here, he set out next morning for Dungannon, as most of his appointments for the North had been frustrated by his detention in Glasgow. He regretted especially that this had prevented him from filling an appointment he had made at Ballymena, the place of his nativity, twelve miles from Belfast, and as he passed by railroad along the southern shore of Lough Neagh he often cast longing and anxious looks across the waters to descry, if possible, the ruins of the ancient Shane's Castle upon the northern shore, and found no little comfort in the belief that he had once or twice obtained a glimpse of this fascinating spot, which was among the most cherished memories of his childhood. Though much enfeebled, he spoke at Dungannon, Cookestown and Moree to large and attentive audiences. His strength here failing, he was again partially restored by the attention of the amiable Sister Tener; and, after parting from the Disciples who had accompanied him from Belfast, he set out on his way to Rich-Hill with young Mr. Tener and James McCrum, a [567] gentleman of handsome attainments and author of a volume of poems. Here he addressed a congregation in the Presbyterian meeting-house. He then went out to sojourn with one of his youthful playmates, Nathaniel Greer, where with much enjoyment he spent the greater part of a day and two nights in making inquiries and hearing details respecting former friends and acquaintances, Mr. Greer often reminding him of the amusing pranks in which they had together engaged in the days of their boyhood.

      "Mr. Greer," says Mr. Campbell in his notes, " spent the whole of that day, the 23d, in carrying me in his carriage over the grounds around my father's farm and residence, the old stone meeting-house and the surrounding residences of the prominent members of his congregation. But more than forty years had carried them all away, except a few members of their families, who still reside on their patrimonial inheritances or in their immediate environs, of which class Mr. Greer himself was one, occupying the same house and grounds on which his father died fifty years ago. We had the sexton to open the meeting-house, some sixty feet by forty, and with many a melancholy though somewhat pleasing reminiscence I surveyed the pews, saying to myself, 'Here sat such a one, and there sat such a one; and where sit they now?' The pulpit and the doors were new modified; all else was in statu quo as it was when I heard my father in April, 1807, deliver his farewell sermon to a large and weeping concourse."

      Mr. Campbell spent the evening at the pleasant residence of the Rev. Mr. Robert Morrison, minister of the Presbyterian church at Market Hill, and who had been one of his own pupils. Mr. Morrison desired to make an appointment for him to speak to his congregation, but his engagements in England not admitting any further delay, he set out on the 24th for Newry, where, though he greatly desired to spend several days, he was [568] able to spend but a few hours, and after an agreeable interview with one or two old acquaintances whom he met, he hastened to Warren Point, where, in the evening, after supping with Brethren McCrum and Tener, he took passage on the steamer and was safely landed next morning at Liverpool, where he found Brethren Davies and Woodnorth awaiting him. As the church there had no meeting until the afternoon, he went to hear the celebrated Dr. Raffles, and was much pleased with his discourse, while he criticised with some severity in his notes the splendid and expensive adornments of the meeting-house.

      After a pleasant meeting with the church, which assembled in an upper room in the city, he returned to Mollington for a little repose before the co-operation meeting of the Disciples, which was to assemble at Chester on the 1st of October. This was a very agreeable meeting. The brethren had raised a sum much more than sufficient to defray Mr. Campbell's expenses, but as he refused to receive anything more than his expenses, they voted one hundred pounds to Bethany College. The brethren from Scotland presented also to Mr. Campbell and Mr. Henshall elegant copies of the Polyglot Bible. At this meeting arrangements were made for the support of evangelists, and Mr. Campbell immersed two Wesleyan ministers from Wales and Mr. Samuel Davies from Mollington. After adjournment he delivered his last discourse in England at Liverpool, and he and Mr. Henshall having now accomplished their mission in the British Islands, and made at various points arrangements for the judicious distribution of the donations from America for the suffering poor which, to the amount of $1326 72, had been committed to their charge, they bade a final [569] and a sorrowful farewell to their numerous kind friends, who had become greatly endeared to them, and many of whom accompanied them to the ship, the steamer Cambria, which immediately upon the reception of its mails, turned its prow toward the West and left the harbor.

      The weather at the beginning and ending of the voyage was pleasant, but in mid-ocean a severe storm was encountered which tried the vessel to the utmost. On the first Lord's day at sea, Captain Judkins himself attended upon the Episcopal service and read a sermon, although there were five clergymen on board, one of whom on the following Lord's day was called to officiate. Among these clergymen M;. Campbell was pleased to find his old acquaintance, Mr. Clapp of New Orleans. Upon reaching Halifax, he went ashore for a couple of hours.

      "On walking up to the top of the hill," says he, "upon which its fortress stands, we met crowds of worshipers returning from their respective churches, carrying with them their household of boys and girls, with their Bibles and Psalm-books in their hands. Nothing in Halifax pleased me more. To see the houses of business closed and the citizens returning en masse home from their respective sanctuaries on a Lord's day, is always to me a most pleasing and acceptable sight. A city or a town without a sanctuary or a Sabbath is of all sights to me the most desolate and depressing; and I think to every one of common sense and common humanity who has read with consideration the Bible history of the origin and destiny of man."

      Next morning, while passing along the American coast, he thus notes his reflections:

      "On Monday morning, rising very early and enjoying an almost solitary walk on the deck, often casting my eyes to the West, I had many pleasing recollections and emotions in [570] retrospecting the past and anticipating the future. The goodness and merciful care of the Father of mercies in first directing my path across the vast ocean, the scenes and transactions of nearly forty years since first I approached the American coast, in turn passed and repassed before my mind with many an emotion and feeling to which I cannot give utterance. But thoughts of 'home, sweet home,' which I dare not cherish nor even entertain while so far from it, and the tens of thousands of brethren and friends dear to me from whom I had been, as it seemed to me, a long, long time separated, now found a ready admission and easy access into my heart.

      "I had, when worn down with labor at different parts of my tour, almost concluded that I would never return to those whom I had left behind. But now a bright hope reassured me, and the thought that twenty-four hours from that time I would be in Boston, and once more tread the soil of the United States of America, now to me the dearest and most precious land on the face of the earth, awoke within me so many pleasing and grateful emotions that for a time I seemed lost to everything around me, and to be wholly absorbed in admiration of the divine goodness in wonder, gratitude and praise.

      "The relative position of the United States, the numerous and various privileges and honors of an American citizen, now appeared to me so ineffably beyond comparison with those of any nation or people on earth, of the present or of any past age, that I would not sell my political rights and privileges of American citizenship for all the emoluments that cluster around the stateliest and most aristocratic subject of any European or Asiatic crown ever worn on earth.

      "I have often given it as my opinion, and now affirm it as a stubborn and invincible fact, that few, if any, native-born American citizens who have never traveled abroad either did or do appreciate the privileges, duties and responsibilities of an American citizen. To feel one's self a lord, a prince, a potentate, clothed with a little brief authority--to feel one's self decorated with hereditary honors, titles and privileges, [571] with which some are possessed without any virtue, and of which others are debarred by birth without any vice of their own, may indeed minister some gratification to the pride and selfishness of fallen humanity; but to feel one's self a man endowed with reason, conscience and moral feeling, invested with a paramount provision of paramount human authority, with liberty of thought, liberty of speech and liberty of action, knowing no one superior in rank to a man--a well-educated, moral and religious man--as the noblest, best and greatest work of God on earth, is the greatest nobility to which any human being can rationally, morally or religiously aspire. And with all these honors, immunities and privileges is every American citizen invested, of which he never can be divested by any superior on earth so long as he conducts himself in harmony with reason, morality and religion.

      "We can desire for ourselves no better political or temporal birth-right or inheritance than we now possess, and we can pray for no greater honors and privileges of this world for any living people greater or better than those guaranteed by our institutions to every American citizen. May we act worthily of them! May they long be the inheritance of our posterity, and may they soon be bestowed on all the kindreds, tongues and people of the earth, until there shall ascend from every dwelling on the earth one grateful song of praise to Him that bath redeemed man from the tyranny of man and invested the human race with equal laws, equal institutions and equal national and political birth-rights, leaving it to every human being under the government and providence of God to be the architect of his own fortune, the creator of his own personal rank, dignity and honor!"

      The great, far-reaching principles upon which the political institutions of the United States were founded were peculiarly grateful to one of Mr. Campbell's expansive philanthropy and comprehensive intellect; and it was ever with delight that he adverted to the great truths developed in American history, and so well [572] expressed by President Quincy, that "human happiness has no perfect security but freedom; freedom none but virtue; virtue none but knowledge; and neither freedom nor virtue has any vigor or immortal life except in the principles of the Christian faith and in the sanctions of the Christian religion."

      Arriving in Boston on the morning of the 19th of October, he received, while in the custom-house, a letter from home giving him the first information of the death of his son Wickliffe. Deeply moved by the intelligence of this mournful event, "but for which," he says in his notes, his "travels abroad, as well as his travels at home, would long have been remembered with pleasure," he nevertheless failed not to apply to the only true source of consolation and to submit reverently to the will of God. "He is too wise to err," he remarked, "and too kind causelessly to afflict the children of men. May our affections never be unduly placed on anything on earth; but as those we love, both in the flesh and in the Lord, are taken to himself, may our affections be more placed on things above and less on things of earth!"

      Upon his return to Bethany he appeared much worn and jaded, rather than refreshed, by his European tour. His incessant labors and his anxieties and afflictions had much more than countervailed the invigorating effects of travel, and it was a number of months before, in the pure air of his quiet home and amidst his customary pursuits, he could be said to have regained his health. Mrs. Campbell's unhappy state of mind, too, during this period pressed very heavily upon him, as he was naturally of a cheerful and even joyous temperament, delighting in the happiness of those around him, and exceedingly affectionate and sympathetic in his feelings. [573] It was some time before his presence and unceasing attentions seemed to have much effect upon Mrs. Campbell, whose health was visibly suffering. Overwhelmed with sorrow, and unable to take any longer her accustomed interest in the household affairs, it was beautiful to see how gentle and subdued he was in his demeanor toward her, and how tenderly and encouragingly he addressed her. Seeking her always upon his return from college, he gave her as much of his society as possible, and often, in the dusk of the evening, missing her from the family circle, and suspecting that she had stolen away to weep at the grave, he would hasten to the cemetery to find her, and, accosting her in the kindest accents, "My dear," he would say,"my dearest Selina, the loved ones are not here. They have passed beyond these earthly scenes to happier abodes;" and taking her arm with the most touching expressions of sympathy and love, would lead her gently home. His affectionate condolence and the consolations of the word of God, which he constantly sought to impress upon her mind, together with the kindest expressions of sympathy from the brotherhood, finally began to produce their appropriate effect upon Mrs. Campbell in imparting to her a greater degree of resignation. In reply to a kind letter of condolence about this time from R. L. Coleman, Mr. Campbell thus wrote:

BETHANY, VIRGINIA, January 12, 1848.

      "BROTHER COLEMAN--MY VERY DEAR BROTHER: I thankfully acknowledge two favors received from you since my return home; and for the kind Christian sympathies expressed in the former, and condolence with myself and wife in the severe affliction through which we have passed, you have our grateful and thankful acknowledgments. Our prayer to our [574] heavenly Father is, that the bereavement and trial which we have endured during the last year may wean us more from everything on earth, purify our hearts from every inordinate affection and passion, and make us more devoted to his honor and glory and that of our exalted Saviour. She is, however, still very much grieved and dejected. She thinks she never can cease to grieve that the Lord was constrained from anything in herself to lay his hand so heavily upon her. Being constitutionally of very strong affections and feelings, and of a very sensitive and delicate conscience, and withal being at the time very much debilitated in her health, she has been greatly dejected and afflicted in this case. I am glad, however, that she is getting round by degrees to a better health, though I fear it will be some time before she be herself again. I have suffered much in the loss of my children. Yet the last loss--so unexpected, and as such a special providence--has been more oppressive than any one case or trial through which 1 had passed. Many a fond hope and promise clustered around Wickliffe. But he was destined for another field of action, and the Lord has taken him to himself. And to his sovereign good pleasure I desire to bow with the most devout submission, praying only that the Lord may make it a blessing to myself and to all his relatives."

      It was doubtless fortunate for Mr. Campbell during this period that the continual demands upon his time and attention on the part of the great and varied interests with which he was connected served to divert his mind from private griefs, and to enable him to retain undisturbed that moral and religious equilibrium for which he was so remarkable. Prompt in the fulfillment of all his duties to the college, and earnest in all his efforts to promote the welfare of the students, as well as to instruct the general public through the pulpit and the press, his activities were not permitted to stagnate, but flowed on steadily in their accustomed channels. He was much gratified after his return from Europe [575] in receiving from time to time and from various quarters assurances of sympathy and approval in relation to his course upon the slavery question in Scotland. Especially were those connected with the abolition party forward to denounce the conduct of Mr. Robertson and the Anti-slavery Society which sustained him. However differing with Mr. Campbell as to the question of slavery itself, none could fail to admire his noble intrepidity and his conscientious and inflexible adherence to the teachings of the Bible upon the subject. His position indeed was in reality admitted by the more intelligent opponents of American slavery. Dr. Wayland, in his able and christianlike discussion of the matter with Dr. Fuller, granted that slaves were held under the Old Testament, and that Moses enacted laws with special reference to that relation. "I wonder," said he, "that any one should have had the hardihood to deny so plain a matter of record. I should almost as soon deny the delivery of the ten commandments to Moses." He also admitted that the New Testament contained no precept prohibitory of slavery, while at the same time he insisted that holding men in bondage and obliging them to labor for our benefit without their contract or consent was always a moral wrong. Mr. Campbell was much gratified with a notice condemning his persecution from the pen of Dr. Baily, the talented abolitionist editor of the "National Era," at Washington, and especially pleased with a kind letter signed by a number of his fellow-laborers on the Western Reserve who were abolitionists, in which, without entering upon any discussion as to Mr. Campbell's position, they said:

      "We regret the course of Mr. Robertson. We regret the endorsement of his conduct in the affair by the 'Scotch [576] Anti-slavery Society.' We regret that in such an age as this, in such a land as Scotland, in such cities as Edinburgh and Glasgow, men making such pretensions to philanthropy, and standing forth as advocates of righteousness, should be induced to furnish so severe a satire as is afforded in the impartial history of their course toward you--beginning with a disguised hostility under the mask of friendship, and ending in the illegal imprisonment of an unoffending man. We reprobate their whole course. We look with indignation upon their entire proceedings, so discreditable and disgraceful to the age, to the country, and to the cause to which they are professedly devoted. We approve and admire your firm and patient endurance of wrong, and offer you now, most cheerfully and heartily, this public expression of our sympathy with you and yours, and our full confidence in your manly devotion to truth."

      Among various other communications of this kind was one from a committee of brethren in Missouri, from which the following is an extract:

      "We exceedingly regret the course which the Anti-slavery Society thought proper to pursue toward you in Scotland, and hope that after passion and excitement have subsided they, themselves, will regret it. We regret it on their account, they being considered the most enlightened people in Europe; and we regret it because you were the bearer of our liberality to the poor, and the messenger of our churches to carry the glad tidings of great joy to the European nations. So far from feeling a spirit of anger or revenge toward them, we commiserate and forgive them. And so far from your imprisonment derogating from your merit, in our opinion it has greatly enhanced it. They have certainly mistaken the character of our American population if they imagine that such a course toward you would destroy your reputation or cure the evils of slavery. Their judges are just and upright men, and have rendered themselves noble and illustrious in the eyes of all impartial and honest men." [577]

      It was a pleasing feature of these expressions of feeling, as well as of those made by the students before Mr. Campbell's return, that while sufficiently decided they were moderate in tone and language. For all these testimonials Mr. Campbell made a grateful public acknowledgment, assuring the brethren that their sympathy had greatly strengthened and refreshed him, and encouraged him to be still more zealous in the maintenance of every item of divine truth at all risks and hazards. As to the Rev. James Robertson and his suit against Mr. Campbell, it may be here observed that after, the decision against him in the full court of the Queen's Bench, it was discovered that he was not likely to continue his prosecution for libel, but was disposed to leave Mr. Campbell under the imputation of having escaped from the charge through the informality of the first proceedings. Mr. Campbell's friends there thought it therefore due to him to compel Mr. Robertson to try the case on its own merits, and accordingly brought suit against him for false imprisonment, Mr. Campbell, however, declaring beforehand that should damages be awarded him he would not accept of them, as the suit was not for purposes of revenge, but merely in order to have it legally determined that the charge against him of libel was unjust. The final issue of the case was, that Mr. Robertson was wholly unable to justify his charges, and was condemned to pay £2000 sterling damages for false imprisonment, to avoid which he thought proper to abscond; so that the "meditation-of-flight" warrant which he had obtained against Mr. Campbell in order to his detention led at last to his own actual flight from the kingdom in disgrace.

      In May of this year, Mrs. Campbell was again called upon to suffer affliction in the death of her mother, who [578] had resided with her for some years at Bethany; and on the 22d of October of the same year her eldest daughter, Margaret, who had married John O. Ewing of. Nashville, was called away, in the full assurance of faith and hope, after a decline of several months, leaving an infant child. Her strengthened faith, however, and the influence of Mr. Campbell's teaching and example, enabled her to bear these additional bereavements with Christian equanimity, and she continued gradually to regain her former cheerfulness. Mrs. Ewing, though of a cheerful and lively disposition, was also thoughtful and religious, and greatly esteemed for her many amiable qualities. Her father thus refers to her and to his bereavements in closing the "Harbinger" of that year:

      "But to us, her survivors--husband, parents, children and relatives--there is no compensation for one so near and dear to us all, so gifted by nature and grace, so devoted to the happiness of the circle in which she moved, so capable of blessing and of being blessed in all the relations of life: but the clear and well-grounded hope is that she is released from sin and sorrow in the bosom of her Lord, in whose presence there is fullness of joy and at whose right hand there are pleasures for evermore.

      "How strange, and yet how mournfully pleasing, the thought that of fourteen children given to me, nine of them are now present with the Lord! Three of them died, never having sinned in their own persons. And as by Adam the first they died, by Adam the second they shall live in the Lord. Six of them died in faith and rejoiced in the hope of a glorious immortality. This to us, their survivors, is a sovereign balm, a blest relief. Though dead to us, they live with God. May the kind Redeemer raise us up with them in his own time and reunite us in the inheritance incorruptible, undefiled and that fadeth not away!" [579]

      In the course of the next year, as the constitution of the State of Kentucky was to be remodeled, Mr. Campbell availed himself of the opportunity to employ his influence in favor of introducing a clause for the emancipation of slaves. Coinciding entirely with Mr. Clay in a letter which the latter had published on the subject, he compared the progress of Ohio with that of Kentucky, and showed how great a drawback slavery was upon the prosperity of the State. Contemplating the subject in its moral and religious bearing from a Christian point of view, he endeavored to enforce the importance of taking advantage of the present occasion to get rid of an evil which could only become more fatal by delay. "These suggestions," said he, "are dictated by an attachment which is not feigned and an admiration which is not professed for a people dear to me from many associations, and in whose political, moral and religious elevation I cannot but take the greatest interest." Mr. Campbell's influence, however, as well as that of Mr. Clay, proved, in this case, altogether unavailing.

      In his editorial labors at this period, Mr. Campbell continued to discuss the great religious questions with which he had previously been engaged, and especially endeavored to promote amongst the Reformers piety and good works. A school for female orphans was about this time established at Midway, Kentucky, through the efforts of Dr. L. L. Pinkerton and the amiable and devoted James W. Parish and others. This institution, especially through the efficient aid of John T. Johnson and William Morton and other warm friends of the enterprise, soon succeeded in obtaining a considerable endowment, and proved to be a great blessing to the community. Resuming his excursions [580] abroad in behalf of the cause of education and of the Reformation, he visited Kentucky at the close of the year 1849, and on his way delivered, by invitation, an interesting address on the Anglo-Saxon language to the "Young Men's Mercantile Library Association" of Cincinnati. From thence he proceeded to Louisville, where he spoke several times. On two of these occasions he happened to have the Rev. Heman Humphrey, D. D., and former president of Amherst College, Mass., for one of his auditors. This distinguished Presbyterian doctor, after his return to the East, published, in the "New York Observer," an account of his visit to Kentucky, in which he gave the following candid and graphic account of Mr. Campbell as a preacher:

      "Though on the first evening I went half an hour before the time, I found the house and aisles densely crowded from the porch up to the pulpit stairs. Very many, I am sure, must have gone away because they could find no room even to stand within hearing of the preacher's voice.

      "At length Dr. Campbell made his way up though the crowd and took his seat in the pulpit. He is somewhat above middle stature, with broad shoulders, a little stooping, and, though stoutly built, a little spare and pale. He has a high, intellectual forehead, a keen, dark eye, somewhat shaded, and a well-covered head of gray hair, fast changing into the full bloom of the almond tree. I think he must be rather over than under sixty-five years of age. He looks like a hard-working man, as he has been from his youth up. Very few could have endured so much mental and physical labor as has raised him to the commanding situation which he now occupies, and so long sustained him in it. His voice is not strong, evidently owing, in part, to the indifferent state of his health, but it is clear and firmly modulated. His enunciation is distinct, and, as he uses no notes, his language is remarkably pure and select. In his delivery he has not much action, and [581] but little of that fervid outpouring which characterizes Western and Southern eloquence. There is nothing vociferous or impassioned in his manner. I think he is the most perfectly self-possessed, the most perfectly at ease in the pulpit, of any preacher I ever listened to, except, perhaps, the celebrated Dr.John Mason of New York. No gentleman could be more free and unembarrassed in his own parlor. At the same time there is not the slightest apparent want of deference for his audience.

      "In laying out his work his statements are simple, clear and concise, his topics are well and logically arranged, his manner is calm and deliberate, but full of assurance. His appeals are not very earnest nor indicative of deep feeling; but nevertheless winning and impressive in a high degree. There were many fine and truly eloquent passages in the two discourses I heard, but they seemed to cost him no effort, and to betray no consciousness on his part that they were fine. In listening to him you feel that you are in the presence of a great man. He speaks like a 'master of assemblies,' who has entire confidence in his mastery of his subject and his powers, and who expects to carry conviction to the minds of his hearers without any of those adventitious aids on which ordinary men find it necessary to rely. On both evenings when I heard him he held the great congregation for an hour and a half in that profound stillness which shows that his listeners are not aware of the lapse of time.

      "Dr. Campbell's first discourse was an exceedingly interesting eulogy, if I may so call it, upon the Bible, glancing rapidly at some of the internal proofs of its divine origin, dwelling as much as his time would allow upon its wonderful history, biography and prophecies, and following the sacred stream down through the dispensations, or, as he expressed it, 'the starlight and moonlight ages' of the patriarchs and of the Jewish commonwealth, till the glorious Sun of Righteousness rose upon the world and introduced the Christian era.

      "The text on the next evening was, "Great is the mystery [582] of godliness,' etc. It was an able and orthodox discourse throughout. He dwelt chiefly upon the two clauses of the text, 'justified in the Spirit, received up into glory;' and I cannot in justice refrain from acknowledging that I never remember to have listened to or to have read a more thrilling outburst of sacred eloquence than when he came to the scene of the coronation of Christ, and quoted the sublime passage from the twenty-fourth Psalm, beginning, 'Lift up your heads, O ye gates, and be ye lifted up, ye everlasting doors, that the King of glory may come in;' when he represented all the angels, principalities and powers of heaven as coming together to assist, as it were, in placing the crown upon the Redeemer's head."

      This description of Mr. Campbell as a preacher is, in the main, just and accurate. To it may be added some remarks serving to explain still further the secret of his power to rivet the attention and control the minds of men. Nothing indeed was more striking than his singular ability to interest his hearers in the subject of which he treated. With this his own mind was occupied, and, being free from all thoughts of self, there was in his addresses an entire absence of egotism, and nothing in his delivery to divert the attention from the theme on which he discoursed. For the first few moments, indeed, the hearer might contemplate his commanding form, his perfect self-possession and quiet dignity of manner, or admire the clear and silvery tones of his voice, but those emphatic tones soon filled the mind with other thoughts. New revelations of truth; themes the most familiar invested with a strange importance, as unexpected and yet obvious relations were developed in a few simple sentences; unthought-of combinations; unforeseen conclusions; a range of vision that seemed to embrace the universe and to glance at pleasure into all its varied departments,--were, as by some magic power [583] presented to the hearer, and so as wholly to engross his perceptions and his understanding. While that voice was heard, nothing could dissolve the charm. Minutes became seconds, and hours were converted into minutes, so that the auditor became unconscious of the lapse of time, and his attention during the longest discourse was never weary. Without any gestures, either emphatic or descriptive, the speaker stood in the most natural and easy attitude, resting upon his innate powers of intellect and his complete mastery of the subject, impressing all with the sense of a superior presence and a mighty mind. His enunciation was distinct, his diction chaste and simple, his sentences clear and forcible. The intonations of his clear ringing voice were admirably adapted to the sentiment, while by his strong and bold emphasis upon important words he imparted to what he said a peculiar force and authority.

      On important occasions, and when he had a great subject before him, his method was often peculiar. After reading a portion of Scripture which embraced his theme, he would take up some simple point seemingly unconnected with it, and dwelling upon this interestingly for a few moments until he had made it perfectly clear to the audience, he would then leave it and take up another apparently equally unrelated and treat it in a similar manner. Continuing thus, he would assume in like manner a third, a fourth, or even a fifth position, each one of which was in itself clearly defined and forcibly presented, yet whose relations to the subject or to each other an ordinary mind would hardly perceive. At length, however, he would introduce some other point or principle of wider range, and the hearer would now with wonder and with a consciousness of enlarged insight begin to perceive an intimate [584] and necessary relation between it and the previous positions, as one by one he would bring them in as proofs or illustrations of the grand or leading thought which constituted his special theme, and which in all its grandeur he designed to impress upon the minds and hearts of the audience. His power was thus derived, not from graceful gesture, nor from flowery language, nor from elaborate or glowing description, nor merely from logical argumentation, but from his singular faculty of stating and connecting facts--of producing novel and striking combinations of related truths, and of evolving the grand fundamental principles of things. Seizing upon these by an intuitive sagacity, he obtained at once the complete mastery of his subject, which he was enabled to disengage with the greatest ease from all its complications, as the experienced woodman, skillfully placing his wedge in the heart of the timber, rives it through all its knots and windings, or as some Napoleon directs at various distant points large and isolated bodies of troops, whose destination cannot be determined by ordinary minds until the unexpected concentration of the whole upon a given point reveals the comprehensive genius of the warrior.

      Mr. Campbell's discourses were, however, by no means destitute of ornament. He had a correct fancy, which was rather fastidious than lively. Hence he never employed figures of a homely character or such as were calculated to lower his subject. On the contrary, his comparisons, which were not very frequent, were always such as tended to elevate it, or were at least in perfect harmony with it. These he usually drew from the Scriptures, and his familiarity with the language of the Bible enabled him to employ its glowing expressions and beautiful similes with great effect. [585] It was from it, indeed, that his discourses derived their convincing truths, their inspiration and their grandeur. Bible themes, Bible thoughts, Bible terms, Bible facts were his materials, and these he wrought up with consummate skill into intellectual and spiritual palaces of glorious beauty, in which every auditor desired to prolong his stay. For the embellishment of these he employed Scripture metaphors much more frequently than comparisons, but it was upon analogies that he seemed chiefly to rely for illustration as well as argument. These, constituting his chief imagery, were usually grand, far-reaching and widespreading. Scripture facts, precepts and promises seemed to be connected with them as naturally as flowers and fruits with the trees of the orchard. Uniting by their means the present with the past, one dispensation or institution of religion with another, and earth with heaven, he enlarged every one's conceptions of the plans of the infinite Creator in the remedial system, and through his varied and striking associations of thought produced the most profound and indelible impressions. And it is in this connection that a peculiar trait in Mr. Campbell's character as a man may be particularly mentioned--viz., the total absence of any disposition to self-applause. On these occasions, after holding for hours the most crowded and intelligent audiences in rapt attention, and amidst the most unequivocal indications of unbounded admiration, he retained constantly the most unassuming gentleness, and seemed ever wholly unconscious that he had accomplished anything remarkable or performed more than a simple duty. Preserving ever his humbleness of mind, he was insensible to flattery, and seemed constantly so impressed with the great truths he delivered that no compliments could extract from him more than an [586] expression of grateful thanksgiving for having been allowed the privilege of presenting them to others.

      After leaving Louisville he visited Shelbyville, New Castle and Frankfort, where he delivered discourses, as he did also at Versailles and Midway, where he was glad to find the Orphan School commencing its career under favorable auspices. Happy in the company of the devoted John T. Johnson, he came to Georgetown, where he spoke three times, and went from thence to Lexington and delivered discourses there and in the neighborhood, and thence proceeded to Danville and other points in Central Kentucky. After visiting Madison county, he returned again to Lexington and Midway, and thence to Old Union, where he spent a pleasant time with the excellent J. A. Gano, who had recently been bereaved of his beloved and only daughter, the amiable wife of Noah Spears who had been a student at Bethany College. From thence he proceeded to Paris, where he met many of his old acquaintances, among whom were the veterans John Smith and John Rodgers. Here, also, he found Aylett Raines still laboring and much beloved for his work's sake, and upon going to Mayslick had the pleasure to meet there Walter Scott, who agreed to accompany him to Bethany, for which he sailed from Maysville on the 10th of February, reaching home in less than two days. During this tour of fourteen weeks he had traveled one thousand six hundred miles, delivered fifty-five public discourses and obtained subscriptions for the endowment of the college to the amount of fifteen thousand dollars.

      In the latter part of May, 1850, he made an excursion also to Baltimore, and while there received a pressing invitation from both Houses of Congress to deliver to them an address in the Capitol on the 2d of [587] June. Being introduced into the House of Representatives by Mr. Phelps of Missouri, he found it full to overflowing, and, after a hymn and prayer, addressed the assembly from John iii. 17, exhibiting the divine philanthropy in contrast with patriotism and human friendship, reasoning in a grand and masterly manner from creation, providence, divine legislation and human redemption, and holding the audience in the most fixed attention during the time of the address, which occupied an hour and a half. After examining, on the following day, various matters of interest at Washington, he returned to speak in Baltimore, which he left next morning for home.

      About this time a difficulty arose in the American and Foreign Bible Society in regard to a proposition to translate baptizw (baptizo) in the foreign versions. Mr. Campbell felt a great interest in this matter, and the Society having voted against it, a new Bible society was formed, which was called the "American Bible Union," for the purpose of procuring and circulating the most faithful versions of the sacred Scriptures in all tongues throughout the world. This enterprise, so consonant with Mr. Campbell's views and feelings, immediately engaged his earnest co-operation. He delivered, by request, an address, in October, 1850, to the first anniversary meeting of the "Union" in New York, showing the need of an improved English version of the Bible; and he not only contributed liberally to the funds of the "Union," but used his influence with great effect in promoting its interests.

      After delivering the above-mentioned address, he paid a visit to ex-Consul Buchannan in Canada West, returning through the State of Ohio; and after spending only one week at home, again set out, in company with his [588] daughter Virginia, upon a tour of forty days in the West. At Cincinnati he attended the anniversary of the Missionary Society, and then visited Madison and many other points in Indiana to which appointments had been forwarded. Everywhere the people manifested the greatest anxiety to hear, and no place could be found large enough to accommodate the assemblies. At Indianapolis, the governor and the whole State convention, then assembled in order to remodel the State constitution, attended his meeting, and he was officially invited next morning to open the convention. Here, among the members, he was pleased to meet Robert Dale Owen, by whom he was very kindly received. Accompanied by Brother O'Kane, he visited Bloomington, where he was pleased to renew his acquaintance with his old friend, Dr. Andrew Wylie, and enjoyed the Christian hospitality of the excellent J. M. Mathes, then editing the "Christian Record." At Bedford he spoke in a Presbyterian meeting-house, and at Brookeville, in a Methodist chapel, after which he spent the night with the Rev. Mr. Potter, pastor of the Presbyterian church at Brookville, a graduate of Princeton and a gentleman of liberal views.

      He was much gratified with this visit to Indiana. His health and spirits were by this time pretty well restored, and he was delighted to find the cause of the Reformation prospering everywhere under the labors of able preachers, such as George Campbell, Elders Goodwin, Hoshour, L. H. Jameson, O'Kane and others. He was also charmed with the kindness and hospitality of the brotherhood.

      "They would not allow me," said he, "to be at any expense from the day I put myself upon the soil till the day I left it. I do not generally allow it to be so done to me; but [589] in this case I was anticipated at every point, and could not have the privileges of bearing either in whole or in part my traveling expenses." Fearful, however, that his early adopted practice of preaching the gospel without charge might lead to a neglect of duty on the part of the churches toward those who labored in the gospel, he adds: "I do not speak so either because it was so done to me, or because I desired it to be so done, but because it ought to be so done in many cases where it is not, and because this fruit of Christian faith is most acceptable to the Lord and all his people. Such sacrifices are indeed most honorable to the brotherhood, because most expressive of the estimate which they put upon the gospel itself, and upon those who devote their lives to its dissemination and success."

      During his recent tours nothing was more striking than the change in the deportment of the religious parties toward him. Such was now the decided tone of public sentiment and the desire to hear Mr. Campbell that everywhere they freely opened their meeting-houses, which it would have been extremely unpopular, if not, in some cases, unsafe to have refused, and were compelled to pay a reluctant tribute to the transcendent abilities of one whom formerly they had maligned and feared.

      About this time Mr. Campbell received earnest invitations to pay another visit to Great Britain, where, from the abiding impression left upon the minds of the people by his former labors there and the removal of prejudice, the friends of the Reformation anticipated great changes in religious society. With this invitation he felt strongly disposed to comply, but from the claims of the college and his desire to obtain a complete endowment he was compelled to postpone his visit, and to devote much of his time every season to regions nearer home. His earnest desire rightly to [590] appropriate his time may be seen in the following letter:

"BETHANY, December 4, 1850.

"BELOVED BROTHER COLEMAN:

      "MY VERY DEAR SIR: Your kind and very acceptable letter of the 2d ulto. has been handed to me by Brother Pendleton. I have recently returned from a tour of forty days to Ohio, Kentucky and Indiana, during which I traveled some sixteen hundred miles, and delivered some thirty-eight discourses, besides as many long conversations. Fatigued, exhausted, worn-out, I feel like one that has violated the first commandment of human nature--self-preservation. Before this, after one week's stay at home, I had been to New York and the East twenty-four days, traveled fourteen hundred miles, and made some eight discourses--in all sixty-four days, three thousand miles and forty-four discourses.

      "I am now endeavoring to write a little for the M. H. and to lecture daily in the college, which is now in successful operation. I feel a strong desire to visit Richmond to see my much-beloved and esteemed brethren in Eastern Virginia. But, alas! I cannot, notwithstanding their desire to see me and my desire to see them, which, in the absence of other criteria, I hold to be equal. My duties at college and to the 'Harbinger,' in my judgment. sternly veto my leaving home for a two weeks' tour, to the Old Dominion. I never in my life before felt myself so embarrassed between two such rival claims. Of the two sets of arguments, pro and con., the latter preponderates,and I must forego the double pleasure of pleasing and being pleased with such a visit as I anticipate it would be. All I can say is, I desire and intend, the Lord willing, to make my first protracted visit to Richmond. But I cannot say at this moment when it may be. It will be just as soon as I can, without censure at home and abroad, make it.

      "Bethany College has paramount claims on me and on all the friends of the cause to which I have consecrated my life. To further it abroad and build it up at home, in raising up men for the field when I shall be absent from this planet, [591] seems to me a paramount duty. We have already in the field some of its first fruits, and they are an offering most acceptable to the aggregate of all who hear them. We want a thousand men in the field of the world, and another thousand in the vineyard of the Lord--preachers worthy of the gospel and of the age, and teachers worthy of the Bible and of the Church. The brethren pray to the Lord and to us to send them help. Oh, that they would help us to help them! . . . I hope my dear Brother Coleman may find his way open to visit Bethany before a long time. I often think of the pleasant days we have spent together, and long for such a companionship as we have enjoyed, I sympathize with you in all your trials and afflictions, but I rejoice that my confidence and affection always grow, even when you are tried by rough spirits, whose zeal for their own offspring holds in abeyance the more lovely attributes which adorn our fallen humanity, and with which the Holy Spirit beautifies those who cheerfully and courteously open to him the door of their hearts. Rest assured, my dear brother, that you have a large space in the affections of us all at Bethany, and our prayers for your health, happiness and usefulness. Yours, in the one hope,

"A. CAMPBELL."

      About this time death deprived Mr. Campbell of the last of his children by his first wife, his amiable daughter Clarinda, who had become the second wife of Professor Pendleton in July, 1848, and died on the 10th of January, 1851, leaving two children, one of whom died soon after its mother.

      On the 1st of August of this year (1851) he left home, accompanied, by Mrs. Campbell, to attend the annual meetings of Ohio. Meeting with Walter Scott at Wellsville, he proceeded to New Lisbon, where an immense meeting was held under the large tent used for such purposes, where Walter Scott delivered three eloquent discourses to the community to which, some five-and-twenty years before, he had first practically [592] presented the great promises of the gospel. On the Lord's day Mr. Campbell spoke in a masterly manner from the Divine Oracle at the transfiguration, and on Monday, Isaac Errett, now becoming one of the most distinguished preachers and writers of the Reformation, gave an elegant address upon the subject of obedience, and in the evening, in town, spoke again with great power upon the trial of Christ. At this meeting fifty-two persons were baptized. Mr. Campbell attended also the meeting at Bedford, where there was a very large attendance, some two thousand persons partaking of the communion on the Lord's day. Here twenty-five persons were added to the church. He attended also another meeting in a beautiful grove near Wooster, where he spoke daily for four days, and where he was much pleased with the progress of the cause.

      After spending a short time at home he went to the missionary meeting in Cincinnati. The society having lately sent the amiable and devoted Dr. J. T. Barclay as a missionary to Jerusalem, Mr. Campbell found an increasing interest on the subject of missions amongst the brethren, and an improvement in liberality which he labored earnestly to promote. He had also a very happy meeting with the brotherhood at the annual State convention assembled at Lexington. He insisted greatly at this period upon the importance of such conventions, in order that the churches might work effectively in the great fields of labor which were assigned to them; and though some were fearful that such organized bodies might assume to exercise authority over the churches or otherwise misuse their powers, Mr. Campbell steadily advocated them as essential to effective action and as not involving necessarily any such abuse.

      In April of the following year (1852) he attended, in [593] company with Brethren Challen and Petigrew, a memorable convention of the friends of the Bible Union at Memphis, Tennessee, where he found himself brought into communication with a number of eminent persons, some of whom had been formerly much prejudiced against him, but who were now co-operating with him in favor of pure versions of the Scriptures. Among these were J. L. Waller, of Kentucky, and Dr. Archibald McClay, of New York, who seemed quite to have overcome their hostile feelings.

      "It was," said he, "an extraordinary assembly of its character, in its aims, its subject and in its success. If ever we have seen the hand of the Lord manifested in any convention, in any deliberations, in any grand result, it was displayed in the occasion, the details and issues of this memorable meeting. We cannot but anticipate a glorious result. If we were sanguine while writing our address for this convention, we are much more sanguine now on seeing its progress, its unanimity and its results."

      The address which Mr. Campbell delivered on this occasion gives a fine specimen of his argumentative powers, of his ability to take extended views and to render things near and remote tributary to his main design. The first paragraph is in itself a complete illustration of his comprehensive and far-reaching grasp of mind, as well as of his tendency to the use of analogy Speaking from the text, "God said, Let there be light, and light was," he began thus:

      "This was the first speech ever made within our universe It is indeed the most sublime and potent speech ever made. It is, however, but the expression of an intelligent omnipotent volition. It was pregnant with all the elements of a material creation. It was a beautiful portraiture of its author, prospective of all the developments of Creation, Providence and Redemption. It was a Bible in miniature, and future [594] glory in embryo. We therefore place it as the motto of an address upon the greatest question and work of our age. Shall we leave the light of life as God created it?"

      In August of this year he delivered an address to the "Philo-literary Society" of Jefferson College, a Presbyterian institution at Canonsburg, Pennsylvania. His subject was, "The Destiny of our Country," and was treated in a highly interesting and characteristic manner. Immediately after a short excursion to the annual meeting at Throopsville, N. Y., he gave also in September of this year (1852) an address to the " Washington Literary Society" of Washington College, on "phrenology, Animal Magnetism, Spirit Rappings, etc.," in which he sustained the exclusive claims of the Bible as a divine revelation, showing that "from its last AMEN nothing is to be added by any new revelation or commandment of demon, angel or man."

      The talented and educated preachers sent out from Bethany College were at this time giving a great impulse to the cause of the Reformation throughout the Western States. New colleges, high schools and female seminaries were springing up under their influence to promote the cause of the primitive gospel, and the churches, sensible of their indebtedness to Mr. Campbell's energy and foresight in thus providing aids for want of which the cause had begun to languish, felt more and more disposed to complete the endowment of the institution. Such, however, was their attachment to Mr. Campbell, and such their desire to obtain his personal labors among them, that they continued to make a visit from him a condition of subscription to the funds of the institution. Thus Missouri promised to endow a chair if he would make another tour through the State. Having consented to this, he left Bethany [595] on the 28th of October, 1852, accompanied by Mrs. Campbell as far as St. Louis, visiting on the way several points in Illinois, and having several narrow escapes from railroad accidents and other disasters. Commencing at Hannibal, he made quite an extended tour through Missouri. At Hannibal he met with one of the most gifted speakers of the Reformation, Dr. Hopson, who was then engaged in a female seminary at Palmyra. From Hannibal, accompanied by Brother Procter, an excellent speaker and graduate of Bethany College, he proceeded to Paris, where he was joined by, Thomas M. Allen, who, with Brother Procter, had been appointed to conduct him through the State, and through whose aid and influence much good was done and a liberal subscription obtained for the college.

      Among the many public laborers of whom he makes kindly mention in his notes was Prince L. Hudgens, an eminent lawyer and preacher in Savannah, Missouri, exercising a widespread influence. Here a young man who was preparing for the Presbyterian ministry came forward and was immersed. At Camden Point he addressed the female seminary there, in which there were some one hundred and forty young ladies, under the care of Brother H. B. Todd. Here he was met by J. Petigrew, who had been pastor of the Berean Baptist church in Pittsburg, but who had some time before come into the Reformation, of which, from his superior education and abilities, he became a popular and successful advocate. At Liberty he met with his devoted friend, Colonel Doniphan, and with a graduate of Bethany College, M. E. Lard, who had been sent to college through Colonel Doniphan's instrumentality, and was rapidly becoming one of the most distinguished writers and speakers in the cause. He met also in Howard [596] with J. W. McGarvey, another graduate of the college, also already noted for his fine abilities. At Columbia he addressed, by invitation, the young ladies of Christian College, under the care of the accomplished J. A. Williams. He visited also the University of Missouri, over which James Shannon now presided, and delivered here two discourses to large assemblies.

      Having received a very special invitation from the members of the Legislature, then in session at Jefferson City, to address them, he spoke there twice to large audiences in the Capitol on religious topics on the Lord's day, and on Monday forenoon delivered a lecture on education, to hear which the Legislature adjourned its session to the afternoon. In order to make this visit he was obliged to disappoint the brethren in Louisville, Missouri, who expected him. As they refused to excuse him, he was compelled to pay them a special visit subsequently, when on a tour through Illinois. After many difficulties and much exposure, owing to the state of the roads and the weather, he at length reached St, Louis, on his return, in the latter part of December, and after giving a few lectures in this city, made his way through fields of ice in the Mississippi to the more open navigation of the Ohio, and reached home after an absence of seventy-six days and a laborious journey of twenty-eight hundred miles.

      Feeling much sympathy for the Indian race, he, during this tour, obtained a boy of the Iowa tribe from among them, with the consent of his relatives, in order to educate him. He became at once a member of Mr. Campbell's family, and was sent to school, enjoying every advantage of secular and religious instruction. He seemed to have a good capacity and kind disposition, and although too much given to sport to make the [597] best use of his opportunities, obtained, in the course of some eight or nine years, a pretty good knowledge of the elementary English branches, and could read and write with readiness. When a young man grown, it was thought expedient for him to return to the West to obtain his share of the lands allotted to his tribe; soon after which he married and settled in Nebraska, and by his letters seems still to cherish in grateful remembrance the benefits he received from Mr. Campbell.

      Still intent on obtaining endowment for the college, in May, 1853, he set out by way of Baltimore for Eastern Virginia. After a very pleasant meeting at Tappahannock church, where there was much good preaching by Brothers S. Shelburne, A. B. Walthall, R. L. Coleman and J. W. Goss, and where Mr. Campbell himself spoke two or three times, he went on to Richmond, where the church was flourishing under the care, at this time, of R. L. Coleman. Passing thence, by way of Louisa, to Caroline county, he was met by the excellent R. Y. Henley, and on the following day addressed a large assembly at Antioch church. After speaking again in King-and-Queen county, he set out on his return by way of Philadelphia, where he addressed large audiences in the new church building just completed. Passing through Pittsburg, he visited, before returning home, some points in Ohio, as Cleveland, Wyandotte and Mount Vernon. In the latter place there was no building sufficiently large to accommodate the crowd, the capacious railroad depôt even, which had been seated for the purpose and held three thousand persons, being found insufficient. Here he had the pleasure of meeting D. S. Burnet, who aided in the meeting and continued it after his departure, with a large number of accessions. [598]

      In September, of this year (1853) Mr. Campbell delivered an address before the Kentucky convention of churches, held at Harrodsburg, upon the subject of church edification. In this address he strongly objected to the custom into which some churches had fallen, of depending too much upon itinerant preachers, and neglecting to call forth and employ the gifts of their own members in mutual exhortation and instruction. He dwelt much upon the importance of a proper eldership to teach and exhort from house to house and watch over the spiritual interests of the flock. He also urged the diligent study of the Bible divided into regular lessons, with suitable weekly lectures from a competent teacher. He was not in favor of having individual churches very large. He regarded efforts to commend the truth to men by an imposing array of numbers, and especially by means of fine meeting-houses and rhetorical harangues, as savoring of a worldly spirit and pregnant with evil. He therefore preferred small churches, in which Christian simplicity, fraternal intercourse and mutual edification could be best secured.

      "No persons," said he, "should belong to any particular congregation who cannot conveniently meet with their brethren every Lord's day; and the fact of their being able to meet every Lord's day with the brethren is the rule which decides to what congregation they should belong. These small beginnings, scattered over a district of country, tend to give a larger increase of disciples annually than if the same number which meet weekly in three or four places met irregularly in one place. The simplicity, humility and brotherly kindness which appear in these small assemblies, and the more rapid progress which the disciples make in Christian knowledge, faith and love, from more of them being called upon to take a part in the Christian worship, are greater auxiliaries to the spread of the gospel, more powerful arguments for the truth [599] and recommendations of the excellency of the Christian institution, than an immense pile of stone, brick or wood with the ornaments of architecture, called a church or meeting-house, filled with an assembly of carnal worshipers in all the pomp and pageantry of the lusts of the eye and the pride of life, waiting upon a parson; all of whom, save one consecrated tongue, are dumb in the Christian worship."

      The temperance cause, also, which was attracting great attention at this time, received his earnest sanction and approval.

      "We ought," said he, "we must, as men, as philanthropists and as Christians, meet this monster, this insatiate murderer of our species, and break the arm, the puissant arm, that spreads poverty, moral desolation and ruin through all ranks and conditions of men.

      "The 'Maine Law,' as appears to us, is the most effective, perhaps the only effective remedy of this prolific and manifold evil. Certainly it greatly transcends all other means and attempts to crush and annihilate the monster." While he conceived that the whole subject of temperance, in its religious bearings, belonged to the ministry of the Church, he fully recognized the right of the State to guard its welfare by prohibiting the sale of ardent spirits. "This," said he, "is the most rational, plausible and efficient effort yet made in our whole horizon beyond the direct influence of the Christian ministry. To such of our readers," said he, "who reside in the State in which efforts in this good cause are being made, we would add, that the cause of piety and humanity which we plead demands the most vigorous and persevering efforts in aid of this grand reform, while in progress, and to be the foremost in introducing it into those States in which no move, at present, in that direction has yet been made."

      In the fall he delivered an address to the Christian Missionary Society, of which he was still president, in which he dwelt earnestly upon the importance of missions both at home and abroad, and urged a general [600] co-operation on the part of the brotherhood for the conversion of the world. He did not regard conventions or societies, composed of messengers of the churches, as independent bodies or as taking out of the hands of the churches the duties to be performed, but considered them as mere instrumentalities employed by the Church at large for the accomplishment of important ends demanding mutual assistance, counsel and co-operation.

      Immediately after this address at Cincinnati, he traversed the State of Illinois, and fulfilled, also, his former engagement to visit the brethren at Louisville, Missouri. Of this trip he gave an account in the "Harbinger," in a series of letters addressed to Mrs. Campbell, which he thus introduces:

      "If Paul to the Romans greets Priscilla as a helper in Christ--Julia and Mary, who bestowed much labor on him and his companions--Nereus, too, and his sister--being fully persuaded that you belong to that class, and fully rank with them, I am constrained, by the authority of such examples, to address to you, and through you to my readers, a few notes of my tour and labors in behalf of the Bible in the college, and of a well-educated Christian ministry.

      "This is due to you, my dear fellow-helper in this work, because of your many sacrifices in ease and comfort in ministering to the necessities of the saints, and to the entertainment of many a sojourner and Christian pilgrim in the rites and usages of Christian hospitality, and because of your often-expressed desire to see the standard of ministerial accomplishments much higher elevated amongst us as a people."

      During this tour he filled numerous appointments in Illinois, and, being compelled to travel by night, in an open buggy, across the prairies amidst storms, in order to reach his appointments in Missouri, was while there taken seriously ill, but, by the skillful aid of Dr. B. W. Gorin, was relieved in time to meet his [601] subsequent appointments in Illinois. Throughout the State he addressed immense audiences, and received liberal contributions for the endowment of the chair of chemistry in Bethany College. At Carrollton, he spoke in a Methodist chapel, the largest house in the village, and formed the acquaintance of the Elder W. J. Rutledge.

      "He is," said Mr. Campbell, "a very able and efficient Methodist teacher, and about to remove to Bloomington. At night we heard a part of his valedictory address to his charge. It was a very appropriate and able address. After my morning address in his own house, he asked permission to say a few words in aid of my special mission. He made a very appropriate and effective, though short, address. . . . In urging liberality in the cause of education, he appealed to our brotherhood on their own premises, exhorting them to carry out their superior faith and doctrine by a superior liberality."

      He received on this tour able assistance from Brethren Jacob Creath, Jr., D. P. Henderson, A. P. Jones and others, and returned much pleased with the progress of the cause and the improved liberality of the churches in behalf of their literary and benevolent institutions. [602]

[MAC2 567-602]