RESBYTERY met at the Buffaloe Meeting-house on Feb. 9, 1808.

"Mr. Campbell requested the Presb'y to define more particularly the method in which they were to proceed in his case. It was agreed that the method of procedure was sufficiently determinate as stated in the minutes of the last meeting; & they resolved to proceed accordingly, & to enter upon that business at the beginning of the next sederunt. It having been moved that as the Presb'y had been invited by Mr. Anderson, of Buffaloe, to go to. his meeting-house, or on the inclemency of the weather, it was agreed to adjourn to meet there at 10 o'clock to-morrow." ("Minutes Chartiers Presbytery," p. 138.)

      Here the minute book bears mute testimony to a mysterious transaction, which will probably never be revealed. The legend reads: "Mr. Anderson's meeting-house, Feb. 10." Following occur minutes about one-third of a page, written in the same hand as those of February 9, crossed out. Pages 139, 140 and 141 are other paper, roughly cut and sewed into the book and contain minutes in another handwriting, while page 142 is blank. Arriving at page 143, there is the same writing as on page 138 and the crossing out in the same fashion. It is useless to speculate upon this strange discovery. Coming [45] to page 139, the record reads:

      "Mr. Anderson's meeting house, Feb. 10.

      "The Presbytery met and constituted with prayer by the Moderator. Sederunt as before. Agreed to enter upon the consideration of the several articles of charge against Mr. Campbel. It was judged proper to hear Mr. Campbel's answer to each of these articles--accordingly they were read one by one, and Mr. Campbel's answer to each of them was heard distinctly.

      "To the first article his answer was, 'With respect to faith I believe that the soul of man is the subject of it; the Divine Spirit is the author of it; the Divine Word the rule and reason of it; Christ and him crucified the object of it; the Divine pardon, acceptance and assistance, or grace here and glory hereafter, the direct, proper and formal end of it. That it is an act of the whole soul intensively looking to, embracing and leaning upon Jesus Christ for complete salvation--for with the heart man believeth unto righteousness--that it is the right of all that hear the gospel so to believe upon the bare declaration, invitation and promise of God, holden forth equally and indiscriminately unto all that hear it with out restriction or exception of any kind; though at the same time none can do this, except it be given him of God. That as the habit, power or principle of faith divinely wrought in the soul by the word and spirit of God is increased and strengthened, growing up in many to a full assurance of eternal life, even in the direct actings of a vigorous and lively faith. But that this faith [46] may be in lower degrees of it where the assurance is not; that therefore this assurance can not be of the essence of faith: for if it were, then none that had true faith, could be possibly without it.'"

      After some conversation on this answer, it was agreed to put the following question to him: Whether he agreed to the article of the Declaration and Testimony concerning the appropriation of saving faith and the terms there used on that subject? and whether he considered those ministers who testified against the act of General Assembly of the Church in Scotland in 1720, condemning the doctrine of the Marrow^{5} concerning the appropriation of faith, as maintaining the cause of God and truth? This question accordingly put, he refused to give a positive answer because he considered this question as insinuating that he was receding from the testimony to which he had professed adherence.

      "To the 2d article his answer was: 'With respect to Confessions of Faith and Testimonies I believe that the church has all the Divine warrant for such exhibitions of the truth, that our Confession and Testimony adduce for that purpose; and that it is lawful and warrantable to use them as terms of communion insofar as our testimony requires; in which sense I have never opposed them.' Being dealt with as to what he meant by saying in the former meeting at Monture's Run 'that we have neither precept nor example in Scripture for [47] Confessions of Faith and Testimonies,' he answered 'that there was no formal nor express precept to that purpose.' The question put, Whether the Presbytery was satisfied with Mr. Campbel's written answers to the first and second articles, or not; it was carried in the negative.

      "To the third article his answer was, 'With respect to Elders, it appears to me that it is their duty as the ordained overseers and rulers of the house of God to see that all his ordinances be duly observed by those over whom the Holy Ghost hath made them overseers; and that, of course, in the absence or want of the teaching elder, the others should do what is competent to them to prevent the objects of their charge from forsaking the assembling of themselves together; but should for this purpose meet with them in the usual place of their assembling, read the word, make prayer and sing the praises of God, catechise the young and exhort all to the due and faithful performance of their duties according to the word of God.'

      "And to the fourth article his answer was, 'I believe that in the present broken and divided state of the church, when Christians have not an opportunity of hearing those of their own party, it is lawful for them to hear other ministers preach the gospel where the publick worship is not corrupted with matters of human invention.' After some reasoning, the Presbytery found that Mr. Campbel holds in his answers to the 2d and 3rd articles of the Libel the tenets with which he is charged in these articles. [48]

      "To the 5th article his answer was, 'That our Lord Jesus Christ was subject both to the precept and penalty of the law for his people; that if he had not been subject to the former he could not have been subject to the latter as their surety: and that by his one obedience unto the death he hath wrought out for them a complete deliverance from the curse of the law, being made a curse for them; which obedience is embraced and rested upon by all that believe for their justification; and is actually, imputed to them for righteousness, as if they had wrought it out in their own persons.' After some explanation, the Presbytery admitted his declaration in answer to the 5th article to be satisfactory as to that point of doctrine.

      "To the 6th article ("Minutes Chartiers Presbytery," p. 141) his answer was, 'I believe that no mere man since the fall, is able in this life to keep the commandments of God, but doth daily break them in thought, word or deed, either by actual transgression or want of conformity in some degree or other; and that our very best actions are so imperfect that they could not be acceptable to God without a Mediator. These are my sentiments respecting the matters alleged against me, and which I constantly believe and teach. Thomas Campbel.'"

      It would seem that Mr. Campbell had read from a paper his answers, and that the paper was handed in at the end of the reading of the sixth article. Or it might be that reference is made to the sixth article alone. The minutes proceed: [49]

      "The doctrine expressed in his answer was approved in general; but not his criticism on the answer to the 82nd Question of the Shorter Catechism, putting the word or instead of and; so far as it seems to imply that a man may be free from sin either in his thoughts, or in his words or in his actions.

      "To the 7th article his answer was, 'As to the 7th charge, I acknowledge that I preached at Cannonsburg, but not in a congregation where any of our ministers is settled, nor yet without a regular call, as I conceive I have appointment to preach the gospel and the call of some of the most regular and respectable people of that vicinity to preach, thereof which I can produce sufficient testimonials if required. Thomas Campbel.'

      "This answer was not admitted as satisfactory. Adjourned to meet to-morrow at Buffaloe Meeting-house. Closed with prayer."

      Now on page 143 begins the paging of the book proper.

      "Buffaloe Meeting-house, Feb. 10, a. m., 1808.

      "The Presbytery met and constituted with prayer by the Mod'r; sederunt as before. . . . Mr. Campbell gave in a declaration with regard to the 2nd article, a paper containing the following words on the one side, 'That we have no formal or express command either by Christ or his apostles enjoining upon the Pastors of the Catholic Church or any part of it to draw up a compend of the Divine truths contained in the word of God and [50] to make the approbation of them a term of communion to entrants into the Church of Christ as a sine qua non of their admission.' Signed Tho's Campbell. [The name by the secretary with a double "l".] Containing the following words on the other side, 'This I alledged at Monteur's Run when discussing the relevancy of the Libel upon the 2nd article of charge, which I denied and was not defending, but only supposing that any person who might have uttered such a sentiment might mean no more that [than?] what I offered as probable in that case.' Signed: Tho's Campbell. With regard to the 5th article Mr. Campbell objected to the word explanation in the minute, and insisted that his answers should be what he had given in writing; upon which Mr. C. was asked whether he would admit the words 'as a covenant of works' to be added as all explanation to the word 'law' in his answer; he answered peremptorily in the negative.

      "The Presbytery agreed to the calling of witnesses in support of the charge: The witnesses in the first article the Rev'd Mr. Wilson, Mr. Silcock, Mr. Murray were sworn.

      "Mr. Silcock deposed he heard Mr. C. at Mt. Pleasant in discourse on the subject of saving faith: He opposed what some divines allege the nature of saving faith to consist in: He said it was not a persuasion that Christ is mine or ours; that they might believe this without being the subject of saving grace; and warned his hearers of supposing faith to consist in that: And [51] also that it did not consist in believing certain propositions, but in believing or embracing the person of Christ; and alluded to the definition in the Shorter Catechism, 'Receiving and resting in Christ.'

      "Being asked whether he represented that definition as one of the best that we can give of saving faith? An. I believe he did. Question: Was what he delivered opposite to what is contained in our testimony. An. He was not certain. Q. Did Mr. C. mention the Testimony? An. No. Q. Did he speak of appropriation as belonging to a high degree of faith? An. He did not.

      "Mr. Murray deposed he heard Mr. Campbell preaching at Mt. Pleasant. He said as nearly as I can recollect, The definition of saving faith as consisting in an appropriation of Christ as mine in the offer of the gospel is not a good one; the definition given in the W. M. Catechism Confession or Catechism (he does not know which) was much better. Being asked whether Mr. C. gave any reason why the above mentioned definition was not a good one; answered, he spoke at some length on it in showing that the definition of the W. Assembly was better. Question. Did he use the word 'appropriation'? Ans. He could not be positive. Question. Did he represent the appropriation of Christ as mine as belonging, not to the nature, but to a high degree of faith? An. Not. Q. Whether he had an impression of his combating the doctrine of the appropriation of faith, or that each appro'n was not in the direct act of faith, [52] or that each appro'n was not in the direct act of faith? An. He could not say.

      "Mr. Wilson deposed, that on the Friday before the disp'n of the L. S. he, i. e., Mr. C. faulted the phrase which is commonly made use of, viz.: appro'n in the definition of saving faith; and wished that they had rested satisfied with the form of sound words in our S. Catechism, a receiving and resting. Then in my judgment, he explained our views of the appro'n of saving faith into sensible assurance. Between sermons I said to Mr. C. I was sorry that from some expressions he had dropt, the people would be ready to conjecture that he denied there was an appropriation belonging to the nature of saving faith. Mr. C. answered, Did I say so? On Saturday I endeavored to show that there is an appropriation belonging to the nature of saving and justifying faith. After sermon, Mr. C., in his address to the people, wished that he might not be misunderstood; he did not deny that there is an appro'n and persuasion belonging to faith; but an appro'n and persuasion did not belong to the nature of saving and justifying faith, but to a high degree of strong faith: and then, in my judgment, explained his views of a high degree of a strong faith into that of the assurance of sense.

      "The witness being asked whether he heard Mr. C. utter the proposition contained in the Libel in ipsissimis verbis, assured, not in ipsissimis verbis, but to the amount in his judgment. Being asked, When he said he was sorry for what Mr. C. had [53] said, answered, In a little house before Judge Smith's door.

      "Witnesses called by (John McElroy deposed
                                      (that Mr. C. treating of the
                                      (nature of
faith, mentioned that in his country there were several ideas with respect to faith: some conceived that it consisted in believing that Christ was theirs and he was theirs: which definition he did not apprehend to be just: He alluded to the S. C. receiving and resting on Christ for salv'n, &c.: He added, that to him faith was pleasingly defined in Heb. XI:1--"Being asked whether he knew whose views of faith Mr. C. was opposing; answered, he did not: But Mr. C. said, Faith did not consist in names or sounds, but in substance.

      "James McElroy deposed, he heard Mr. C. preach on Rom. XII:5. Speaking of faith as nearly as I can recollect, he said, The word of God was the rule of faith; and the mercy of God in the free offer and promises of the gospel was the ground and warrant why we should believe. He was not positive as to the expressions used by Mr. C. A definition that he gave of faith was in 1 Ep. of John, 'He that believeth that Jesus is the Christ is born of God:' that these words might be used in a reciprocal manner as meaning either that he who was born of God believed that Jesus is the Christ: or he that believeth, &c. But here said he you may mistake; it is not merely the number of letters in the name of Christ, but in apprehending him to be the character typified, prophesied and [54] promised under the O. T. the co-essential and co-eternal Son of God. But he found his idea happily and completely expressed in the S. C. receiving and resting, &c. But said that he could not help remarking in the opinion of some who say 'that we might believe that Christ died for us in particular; that he is our Savior; and that we shall be saved through him.' For my own part, said he, I rest completely satisfied in the definition in 1 Ep. of John. He s'd Faith did not consist in logical propositions, deductions of human science or syllogisms of the brain, but in the substantial realities of the understanding and heart. Being asked whether Mr. C. used the word appropriation, answered, he did not. Asked whether he used the terms in the 1st article of the Libel; an'd, Not to the best of his recollection.

      "Entered upon the 2d article. Witnesses Hugh Allison, Rev'd Wm. Wilson, Jas. Brownlee, Wm. Brownlee. Mr. C. objected to H. A. that he had been in the habit of hurting characters: But the objection was deemed to be unfounded.

      "Mr. Wilson deposed that on Sab. at Conemaugh sacrament at the usual time of fencing the table, Mr. C. observed that on former occasions they had heard the precepts of the moral law gone over in setting a fence about the table; but this he considered is unnecessary; therefore he would propose our terms or communion: 1st. The Scriptures; and that where there was a plain precept, that he who runs might read. 2d. The Westmin. Confession of faith; and this not [55] particularly but generally; as there were many things that were not proven, & others that could not be agreed to; and those mentioned that concerning the magistrates' power. 3d. A testimony: but this not particularly, but generally; for to require it as a particular term of communion would be to require an implicit faith. On Monday Mr. C. observed to the people that he begged they would bear with him, as he would now come nearer home: He said the church maintained many things that they had only human authority for; such were a Confession of faith & a Testimony: Those who had not a Confession of faith and yet did the same things that we did, were nothing the worse because they had not them; and we are nothing the better because we have them. He s'd was he cast in a land where there were none but Lutherans he could freely join them, provided they would allow him to maintain his own principles; but the moment they required an assent of him to theirs, he could not join them. Being asked what reason Mr. C. [had] for not fencing the table, answered because of the care that was taken by the session in not admitting such gross characters. Being asked whether Mr. C. said that he would not go over the commands, or only those gross characters; ans'd, Mr. C. declined going over the commands and did not do so; but mentioned these gross characters. Being asked whether Mr. C. delivered the thing, related by the Deponent in the words now used, ans'd in the words or to the amount. Being asked whether Mr. C. uttered [56] the opinion charged against him in the terms of the libel, ans'd as above; Mr. C. said the church has many things for which they had only human authority, such was a confession of faith and testimony. The Deponent s'd Mr. C. declared that it cannot be expected that in the present state of the church all the members should be of one opinion; therefore Luther and Calvin [whose error--deponent's or Mr. C's--in using Calvin instead of Zwingli?] should not have separated, as it was a mere opinion about consubstantiation, which they themselves did not understand: and that ministers had done more hurt to the church by their opinions than ever they did good; for when an opinion is once embraced, they cannot think of dropping it; witness the division which took place among ourselves respecting the Burghers-oath which those who were opposed to it would be willing to give up with, if they could in decency; and along this line he s'd if they could give it a decent burial.

      "Adjourned to meet to-morrow at ten o'clock. Closed with prayer."

      [Page 146.] "Buffaloe, Feb. 11, 10 o'clock a. m. "Opened sederunt as before. Proceeded to receive the testimony of witnesses. H. Allison deposed that he heard Mr. C. preaching at Buffaloe, when he said that confessions and testimonies should not be made terms of communion; because young people wanting admission into the church could not understand the twentieth part of them: he thinks he said the Scriptures should be the only rule, especially the N. T.--Being asked how this was [57] introduced ans'd, That it was by way of exhortation in the evening as far as he remembers. Being asked whether he heard Mr. C. assert as in the terms of the libel; answered, Not in the terms, but as he has answered above. Being asked whether Mr. C. said, "The rule of faith and practices or the rule of admission"; ans'd, he thinks 'Admission', but is not positive. Being asked whether Mr. C. said the 20th part, or some parts; ans'd, he is positive that he used either that or some such part. Being asked whether the words as to Testimonies and Confessions not being terms of communion, were Air. C's words, or only his opinion of the amount of his words, ans'd, that they were his words.
"Witnesses)
  by Mr. C.)   John Wilkins deposed he heard him often on that subject. One time I heard him say, That human composure was the greatest hurt [?] to the church that ever it met with: One doctor after another brought rules into the church which became a form and was the cause of great rents and divisions in the church. If people were to go over these human composures and take the word of God for the only rule it would be the likeliest way to bring about unanimity or peace in the church. [End of page 146.] He added, Not that I have anything against confessions, creeds or testimonies: for they are laudable and praiseworthy, and I believe done with a good design; or words to that import. Preaching in the school house the sab. evening, after showing the love of God to [58] the church, and how much they had deviated from the apostolic church, he showed that we had fallen from the love of our ancestors at the time of the Reformation; then he showed how much they had done; and how they had given testimonies and had suffered for the truth; and how little zeal we showed for the truth which seemed to show that we had lost our first love; that we had as good a right to stand for the truth as our forefathers had; that we were bound to do so; for the church of Christ is still one; notwithstanding we were not in being when the cov'ts were made. Being asked what he understood Mr. C. meant by human composures that had done hurt to the church, ans'd, he thought that one thing he meant was Wall's imitation of the Psalms. Being asked whether he ever heard Mr. C. say that confessions and testimonies should not be terms of communion, ans'd, he did not remember. Being asked whether what he deposed was in the very words of Mr. C. or to this import, ans'd, it was to this amount.

      "Nathaniel Robinson deposed, that he heard Mr. C. preach in Buff., Washington and Mt. Pleasant. At Buff. I heard him one day say concerning acts and testimonies that he did not approve putting them in the place of Holy Scripture, citing a passage in Deut. VI. that we should teach our children, &c. Another day at Washington he mentioned acts & testimonies and confessions of faith, alluding to the same doctrine. He addressed them thus: Brethren, I wish you not to mistake me here that I should [59] be thought to disapprove of creeds or confessions or acts or testimonies, for I approve of them as much as any, only use them in their own proper place; for I think they are an excellent help for the strengthening of our faith. Being asked whether Mr. C. disapproved of acts and testimonies in any sense, answered, he disapproved of putting them in place of Scriptures or out of the proper place. Being asked whether Mr. C. showed what it was to put them in place of the Scripture, or any abuse of the confessions or testimonies, ans'd, Mr. C. said afterward Confessions and Testimonies were abused in the manner of joining with somebody, particularly when they were presented to young people, for their assent when they did not understand them; or to that amount. Being asked whether he ever heard Mr. C. say that creeds and confessions should not be used as terms of communion, ans'd that he did not hear him say so. Being asked whether Mr. C. [said] that the presenting of a confession or testimony to ignorant in order to their admission tended to lead them into an implicit faith, ans'd, that he did.

      "James McElroy deposed that Mr. C. preaching in Math. XXVIII. 19 at Buffaloe taught that the O. T. church had nothing but the O. T. for its instruction & direction & did not complain for the want of anything else. Then Mr. C. showed that the N. T. was the foundation of the N. T. church, as the O. T. was of the old: That in obedience to this command given by Christ to his apostles they were either faithful or unfaithful; that they were [60] faithful all would concur with him in the affirmative, & that if Moses was faithful as a servant over his house, much more was Christ over his own house: and that it was evident from the command given that he who, commanded had enjoined no other but what he had engaged to give them sufficient strength to perform. And then drew the conclusion that they had accomplished everything that was commanded them: and therefore the Scriptures of the O. & N. T. were a sufficient rule to the church for her faith and conduct. (Mr. C. spoke to this effect.) And that then speaking in allusion to confessions and testimonies said that human systems might be and had been edifying and useful to the church; but the great disadvantage or danger was that persons ever having imbibed an opinion might be too tenacious of it & that numerous examples might teach us that it is much easier to learn a thing than unlearn it, when once learned. Then speaking of testimonies and confessions, he said they were and had been edifying to the church; but it was one disadvantage in the manner in which they were received, that persons coming for communion with the church were not sufficiently acquainted with them: It was not infrequent for a youth of 17, making application for admission to the church, who, when examined, manifested that he had no knowledge of them at all. But Mr. C. was sorry to find that not only persons of that age, but events often find a boy of 70 was not acquainted with them, and that there was danger here [61] of too much implicit faith: that if persons who were concerned in their admission would take pains sufficiently to instruct them, and see that they had a completent knowledge of these things, that would wholly come up to the spirit or reason of them: but unless this method was adopted, it would be much better to forego the use of testimonies and confessions. But when Mr. C. came to speak of division and the causes of division, he said that persons might be more attentive to the human than to the divine testimony. He then mentioned confessions and testimonies as one cause of division, & that we often find more controversies originating among mankind upon confessions and testimonies than upon the word of God. Being asked whether he heard Mr. C. express himself in the terms of this article in the libel, answered, that he did not recollect. Being asked whether Mr. C. specified any article of the Confession or testimony that had been a cause of controversy, answered that Mr. C. instanced the article concerning magistrates. Being asked whether he ever heard Mr. C. inculcate the duty of the church to have a confession or testimony & to make it a term of communion, answered, that he heard him inculcate the utility of a confession and testimony; but as to its being duty to have it for a term of communion, I do not recollect to have heard him speaking. But that it was an excellent means of communicating our doctrinal ideas to one another.

      [Page 148.] "John McMillen deposed One day I heard him say, in preaching that Confessions and [62] testimonies were either like gold or silver tried, as far as agreeable to God's word.

      "Entered on the 5th article of the libel, Jesse Mitchell deposed that he heard Mr. C. on the subject, but cannot recollect a full sentence of what was then delivered, but thinks that it was the same as what is contained in the declaration given into this Presb'y by Mr. C. on this article.

      "Walter Maxwell, saith he can recollect none of Mr. C.'s words, but will give in propositions which he formed in his own mind from what he heard Mr. C. say: That the moral law was not the condition of the cov't of works as made with Adam, as the representative of his posterity. That the penalty of death and the promise of life were suspended on the refraining from or eating the fruit of the forbidden tree. That Adam could not transgress in anything else. Taking these things in connection with what he after said concerning Christ's obedience, I formed the opinion that Mr. C. taught that Christ was not made subject to the precept of the law. I heard him another time; the subject Gal V:1. He then explained the same subject in nearly the same terms with those of the notes of a sermon which he read on Tuesday to this P'by, with this addition, that Christ was not made under the precept of the law to deliver his people from the obligation of conformity to it. I was led to think that what he formerly delivered was the same statement, because he said that we often read of imputed righteousness, but never of imputed holiness. Being asked whether the deponent meant [63] that what he has declared be the words of Mr. C. or his opinion concerning the import of his words, answered that it was the latter. Being asked whether the deponent heard Mr. C. in speaking of Christ's being made under the law, represent the law as a cov't of works, ans'd, that Mr. C. as he understood him, asserted that the law of the 10 commands was not the cov't of works, but that Christ was made under the law of the 10 commands; and cited Gal. IV:4, 5.

      "Hugh Allison deposed that he heard Mr. C. say that Christ was not made under the moral law, but cannot recollect in what connection he used the expression.

      "Adjourn'd to, meet this evening at Robert Wylie's at 7 o'clock. Closed with prayer.

      "Mr. Wylie's house, same day in the evening. [The records do not show that Mr. Campbell was present; they do not indicate either that his trial was touched upon.]"

      Beginning on page 149 are the minutes of the following day's meeting which evaluated the evidence.

      "Buff. Meeting-house, Feb. 12, 10 a. m., Saturday.

      "The Presbytery having considered the evidence brought in support of the articles of the Libel judged the 1 & 2 clearly proved; the 5th they found not sufficiently proved, tho Mr. C's declaration on that head was not so full and satisfactory as to remove all suspicions of error. The 3rd, 4th & 7th were acknowledged in his declarations given in to Presb'y and still adhered to by him."* [64]

      [Here on page 150 is found the paragraph that follows with a great inclusive X over it, but with an asterisk that corresponds to the one noted above]:

"Mr. Campbell objected to the Presb'y proceeding to decide upon the 1st and 2nd articles of the Libel, alleging that there might be witnesses found in Conemaugh who would prove the contrary of what Mr. Wilson had deposed concerning Mr. C s teaching there. But, this objection did not appear sufficient to sist procedure in this stage of the business for the following reasons: 1st. At the last meeting of the Presb'y it was determined to make use of the testimony of witnesses on both sides, as well as reasoning on the several articles of the Libel, as far as the, parties can agree, in order to bring the affair to an issue at their next meeting; & Mr. C. concurred with the. Presb'y in calling witnesses and reasoning on the articles. 2d. All the testimony he could bring from Conemaugh could only be negative, and could not overthrow what has been positively deposed. 3d. Mr. C. did not propose to prove that he had taught in Conemaugh that there is an 'appropriation in the nature of saving faith,' and that 'Confessions of Faith should be made terms of communion.' 4th. Presb'y judges that there was sufficient testimony to prove that Mr. C. has taught the errors contained in the charges, exclusively of Mr. Wilson."

      On page 151 ("Minutes Chartier's Presbytery") there is record of the meeting at Mt. Hope on March 8, 1808. Mr. Campbell was present, but was not included in the list of those present. The [65] minutes relate that the Presbytery received a remonstrance from Mr. Campbell that it should reconsider its action, and that he spoke in favor of his request. Says the record: "On motion Presbytery refused to grant request."

      On page 173 there is record of a meeting at Mr. Allison's in the afternoon of March 11, 1808, a continuation of the meeting on March 8. (Two days had been spent in dealing with an issue between Jacob Donaldson and others, which resulted in his suspension from office of ruling elder.) It seems that after Mr. Campbell left the meeting and Presbytery was adjourned, it was reconstituted for the sole purpose of making Mr. Campbell's suspension "indefinite sine die":

"The Presbytery on the first day of this meeting having heard Mr. C. read a remonstrance and having further conversation with him afterward found they could not obtain any satisfaction from him with respect to the articles of charge brought against him, continue the suspension sine die, which he was laid under at the last meeting. This was a part of the business of this meeting; but had been omitted until the meeting was closed. The members present agreed to constitute the Presbytery in order to transact a piece of business which, after the leaving of Mr. Campbell was intended to be done this meeting. The Presbytery appoint Mr. Allison to intimate this deed continuing Mr. Campbell's suspension in Buffaloe congregation when fulfilling his appointment there."

The record shows only for this meeting "Sederunt Messrs. Anderson, Wilson [66] and Allison"--not a very large group of the Presbytery to take such a step.

      At the Presbytery meeting on Apr. 20, 1808, there was a report made by a committee which dealt with Mr. Campbell's Protest, but the substance of the report is not written into the minutes. On the succeeding day we read that an addition to the draft of answer to Mr. Campbell's protest was made and accepted. This was evidently to get the report into shape for the meeting of the Synod to which Mr. Campbell now elected to carry his case. [67]

      ^{5} A book reprinted at Edinburgh in 1718, entitled "The Marrow of Modern Divinity." [47]

[TCSCUA 45-67]