With the apostles to "preach the word in season and out of season; to reprove, rebuke, exhort," the first Christians were held close to the truth. The sharp contentions because of different theories and diverse plans were not sufficient to destroy the oneness of the church. The "unity of the Spirit in the bond of peace" was stronger

MRS. E. CUNNINGHAM.

than their controversies. Then for a few centuries the church walked in the valley of the shadow of persecution and death. This served as a strengthening bond, enabling those with sufficient zeal to become identified with the hated Christians, to keep that which was committed to their trust. Later the great multitudes came into the church. Many came direct from paganism, not always leaving behind them the things of the old life. The result was a gradual intermingling of the half-learned, sacred precepts of the gospel with idolatrous thought and worship. There was, too, a growing eagerness in the high places of the church for worldly achievements. Men obeyed men rather than God.

      In all this time of confusion some souls were true to Christ, and the heart of the church was kept alive. Now and then a voice would sound out pleading for the supremacy of righteousness. Then all too soon the voice would be silenced by the hierarchical powers. But there were always mistaken, disturbing voices to destroy the world-wide harmony of the song. Error can never escape its consequences. The substitution of temporal authority for the divine, the supplanting of the plan of salvation with the plans of men, had brought the church low. The few who had clearness of vision to see aright cried out for reformation. Their denunciations against the sin of apostasy were powerful and effective, but came with less force when, after rejecting the old dogmas, they repeated one of the worst mistakes of the past, by making new formulas of belief. The making of creeds was never successful as a "tie that binds." In reality, they emphasized divisions and not unity.

      A religion centered in any one phase or principle of the gospel, in national or racial ideas, in anything save Jesus the Christ, the Son of the living God, is not in its fullness the church of Christ. Divisions and subdivisions were multiplied. Trivial differences of opinion about unimportant matters could easily result in a new sect. Bitterness of feeling was intensified until it was almost [354] a virtue to hate those of different beliefs. The fruits of the Spirit could not abound in such an atmosphere of strife.

      Truly, there was a vital need for another voice, one that would lose itself in the voice of Christ as it spoke his strong, animating Word to awaken and vivify the church. This time the voice found its communication in the life of Thomas Campbell. The forces that help in the making of a life are not confined to the years of that life. There is an intricate relation that gathers and interweaves the purposes of the ages into the years of the children of men. Now and then they are peculiarly concentrated in some one life, making it great in its burden of service to the world. This was true of Thomas Campbell. He lived in the midst of the tumult as divisions with their resultant evils were nearing a sad climax. The world needed a man to give the church a new vision, and his life was the answer for the need.

      The prayer of Jesus, "That they all may be one, as thou, Father, art in me, and I in thee, that they also may be one in us; that the world may believe that thou didst send me," burned itself into the mind and heart and soul of Thomas Campbell until it became the compelling motive for his tireless labor of giving its forgotten meaning to the world.

      This man of God was a native of Ireland and of distinguished Scotch descent. He was always religiously inclined. Much to the disappointment of his father, who was a member of the Church of England, he became a Seceder. His longing to serve led him to one of the most needy localities in Ireland, where he started a school as a center for his efforts to help the people. His father disapproved of this step, and finally ordered him to come home. Here he continued to teach. Upon the recommendation of friends, who were urging him to give himself to the ministry, he attended, first, the University of Glasgow, then a theological school. He married a woman well fitted to be the companion of his noble life. She was a descendant of French Huguenots, who for their faith had to flee from the country of their birth. They came to Scotland, and later removed to Ireland.

      Mr. Campbell was a preacher of much note. There was appreciation and comprehension for the great scope of the work, at the same time he was mindful of the minute details of the daily task. His constant care of a congregation included with the public preaching and teaching much personal ministration for his people. He conducted a prosperous school, gave devoted attention to the rearing of his family, became a leader in a movement to reunite some of the religious factions of Ireland. He was a kindly man, an exponent of what he preached. Although gentle, he was courageous. He loved peace.

      When for failure of health an ocean voyage was prescribed, he came to America. Without intermission his ministerial work was continued in

J. H. FILLMORE.

western Pennsylvania. Here, with even less excuse for their existence, he found that sectarian divisions were somewhat more rigid than in his home land across the seas. His soul was troubled anew. There were only a few people, and these were held apart by the strict rules of party distinctions. Keenly feeling the injustice of such separations, he ventured to ignore some of these rules. For this he was severely reprimanded and suffered much persecution.

      Mr. Campbell imbibed and made a part of his spiritual experience something of the natural uplift and freedom of this great, wholesome, new country. His soul had before this time found its liberation. The fetters of form and custom that had encompassed his outward religious life were one by one falling away. At last, after questionings within and trials without, he stood a free messenger of the King, to render unto him the best service he could give for mankind.

      The "Declaration and Address," a treatise on this movement for restoration, was written by Mr. Campbell. It is now conceded to be one of the great [355] documents on the subject of Christian union. On Sept. 7, 1809, it was sent out by the author to his friends and neighbors. With their sanction it was designed that its principles should make their way throughout the entire church as a permeating leaven for union and liberty in Christ. There was a quick response in many hearts, despite the severe criticisms of those who could not see the will of Christ in the message.

      The "Declaration end Address," together with all other endeavors for Christian union, did not at once revolutionize the church. The prayer of Christ that all may be one in him is not yet answered. But after a hundred years a splendid advancement is evident, while the increasing number who definitely seek its reality, the growing sentiment and desire for its speedy coming, and the divine will that there be "one Lord, one faith, one baptism, one God and Father of all," make its final success an absolute assurance.

      Such was the spirit of the man. Such were the principles he promulgated. They lived because they were true. They are living now because revelation, history, experience still prove them true. License without Christ is anarchy, decay, failure, death. Liberty in Christ is peace, growth, success, life. The mistakes of the people who advocate union in Christ that the world may believe, are many. The truths they teach will outlive all their mistakes, for they are eternal truths.

      Will these principles continue to meet the divine test? Did the world need the message of Thomas Campbell? Is it needed now? The integrity of the man, living in tenderness and purity to a good old age, can not be questioned. But was the plea he made vital for the church, and were its principles founded on the "rock of ages"? The word of God--yesterday, to-day and forever the same--will speak the unchangeable answer: "If there is therefore any exhortation in Christ, if any consolation of love, if any fellowship of the Spirit, if any tender mercies and compassions, make full my joy, that ye be of the same mind, having the same love, being of one accord, of one mind; doing nothing through faction or through vainglory, but in lowliness of mind each counting other better than himself; not looking each of you to his own things, but each of you also to the things of others. Have this mind in you, which was also in Christ Jesus; who, existing in the form of God, counted not the being on an equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being made in the likeness of men; and being found in fashion as a man, he humbled himself, becoming obedient even unto death, yea, the death of the cross. Wherefore also God highly exalted him, and gave unto him the name which is above every name; that at the name of Jesus every knee should bow, of things in heaven and things on earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father."

[CCR 354-356]