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For the Columbian Star and Christian Index.

Pittsburg, July 3d, 1829.

Mr. Editor, As your paper is taken by some, and read by a number of my congregation, I wish, through 
that medium, to express my thanks to the females for their kindness in contributing to make me a 
Life Director of the Baptist General Tract Society. I hope that their contribution may prove to have 
been thrown into the treasury of the Lord, by the conviction and conversion of sinners through the 
instrumentality of tracts, and I pray that they may always abound in the work of the Lord, who will 
not forget their labor of love, but reward them for the least kindness to his disciples, with a joyful 
end of their race, and a crown of eternal glory. SAMUEL WILLIAMS, Pastor.

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The Christian Baptist. -- The August No. of this singular medley, has been received at this office. Heretofore 
we have not bestowed a regular notice upon its successive repetitions; nor do we wish it now to be understood, 
that we stand pledged to call the attention of our readers to its future pages. The liberty we use shall form 
no precedent for the regulation of our future conduct, except at our own discretion. In the first place then, 
we cannot repress our unfeigned regret at the reported success of this loose and latitudinarian publication, 
called the Christian Baptist. Both in matter and in manner, we consider it pre-eminently mischievous, and 
disorganizing, and therefore deserving the earnest and united deprecation of all Baptists. We once thought that 
if there was any one point upon which the American Baptists were united, next to the mode and subject of Baptism, 
it was upon those doctrines of grace which are based upon predestination and election. It seems, however, that 
we are mistaken in our apprehensions. Those positions which we had deemed impregnable, are destined to yield to 
the genius of one who claims to be a restorer of the ancient Gospel.

To show that we do not bring a random charge against the publisher of the Christian Baptist, we adduce a 
specimen or two in illustration of our remarks. One of his correspondents is permitted to utter in the last No. 
the following effusion, which can only be characterized as a compound of impudence and falsehood.

"As a proof of the liberality, Christianity and the orthodox Catholicism of this eminently pious people, they have, 
under the administration and auspices of their present chief, appointed a standing committee (inquisition) whose 
pious business shall be to examine heretics, before they are executed or burnt, or delivered 


[124]

over to Satan to buffet their flesh for the good of their souls; or before they are admitted to behold the 
greater and lesser mysteries of predestination and effectual calling of the Spirit, exclusive and independent 
of the Bible, which is a revelation unrevealed to mankind. After 'sovereign grace' falls upon and is made known 
to the elect, and after the Spirit has regenerated them, without any regard to the eospel or hia wise and 
efficacious appointments, be then infuses spiritual life into the lampblack and paper. This almanac, newspaper, 
this dead letter, this sealed book is unsealed, and this unrevealed revelation is revealed a second time, to 
the elect only, and they are slowly and regularly initiated into the five sublime degress of Dort and Westminster, 
and into all the chivalrous exploits of knight-errantry and alvanism."

Should our readers be unable to understand this malignant ebullition of profanation and calumny, they must be 
informed that the allusions are here made to that large and respectable class of Baptists in the state of 
Kentucky, who, in common with the major part of the same denomination in these United States, have been called 
Calvinistic Baptist. To employ the language, and the elegant grammar of the writer, we here see, "The greater 
and later mysteries of predestination, Sovereign grace," the "elect," sneered at with contemptible irony and 
placed on the same level with "Knight-errantry." It is true that the cunning editor administers a gentle rebuke 
to his correspondent, in his remarks prefatory, for the incautious manner in which he talks about pre-destination 
and the operations of the Spirit. He appears, however, not to consider his correspondent wrong in principle, but 
in the "appropriation of terms."

The editor of the Christian Baptist endures, no doubt, with becoming patience and resignation, the flattering 
compliments which his admirers have adjudged to him. The history of our times has no event so great, as not to 
be inferior to his splendid achievements. -- Take the following instance from the preface to the August No.

"This is the fourth day of July, the day on which this nation was born, and the day on which 
Thomas Jefferson and John Adams died. On this day I wrote the preface to the first volume of 
the Christian Baptist, and it is the day on which I write the preface to the seventh and last 
volume of this work."

Here is American independence, the death of patriots, and the crown of the climax, "On this day I wrote the 
preface to the first volume of the Christian Baptist." Such is the insufferable egotism, of this saintly restorer 
of the "ancient Gospel." Take another sample:

"On the thirteenth of April last the king of Great Britain signed the law of emancipation, which 
broke to pieces the Protestant yoke of proscription, so long fastened on the necks of the Catholic 
worshippers of the image of St. Peter; and on the same day Robert Owen, Esq. and myself commenced 
a discussion which we have some reason to expect will emancipate some hundreds of the Free Thinkers 
from the chains of their own philosophic necessity." Mater horrida!...

Dick's Philosophy or A Future State. -- This interesting volume which may be purchased of Messrs. Towar and 
Hogan, booksellers of this city, at $1.25, is entitled to universal respect. A work of more substantial merit, 
of more practical and edifying character, has not appeared among the recent productions of pious talent. The 
object of the writer is, to show that the idea of a future state as propounded and set forth in the Scriptures, 
is powerfully sustained by the intimations of reason and nature. His style is generally clear and beautiful.


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THE MORAL LAW AND THE CHRISTIAN BAPTIST. -- We did not intend so soon to return to the idle bravado of this 
publication; but our attention has been so forcibly arrested by its extravagant paradox respecting the moral 
law, that we consider it due to our readers to justify our former strictures, and to lift up the warning voice 
to them, by exhibiting the sentiments of Mr. Alexander Campbell, on the subject of the moral law. As he never 
appears to write or think in a serious mood, it may be possible that he has thrown out the odd fancy to which 
we now refer, as a sort of rhetorical banter, or that he merely intends to try an experiment, and to ascertain 
how far he can lead his blind admirers upon the implicit faith which his authority alone challenges. He boasts 
of the number and of the attainments of his readers and partizans, but he should remember, that there is as 
much of ignorance and illiterature among his advocates, as among his opponents. Who are the Baptists that have 
been converted to his new creed? They are such, as were previously Arminians, or Sandemanians, such as never 
stood firm on the basis of truth, such as were ready to take up with the first leader of discontent and faction, 
such as always opposed united effort in promoting the spread of the Gospel, and the advancement of education, 
and those who through ignorance, become an easy prey to greedy error. Of course there are many who read Mr. 
Campbell, and who fall in with his views in part, who are not included in the above description, they not yet 
being thoroughly indoctrinated. It is thorough converts to which we refer.

Among his other pre-eminent qualifications, it would appear that Mr. Campbell is an antinomian. The following 
extract will show that he is one Anti-nomos -- against the law. These are his very words: --

"But to return to Mount Sinai. The preliminaries were una toce, without a dissenting voice, agreed to. 
The constitution was pronounced by the living God, in words audible, and distinctly heard by about two 
millions of people. It was written also by the finger of God upon two blocks of marble. This constitution 
was perfectly political. Few seem to appreciate its real character. Many insipid volumes have been 
written upon it, both since and before Durham wrote a quarto volume on the Ten Commandments. Some have 
called it the Moral Law, and made it the law of the whole spiritual kingdom; affirming that Adam was 
created under it, and that even the angels were under it as a rule of life; nay, that it is now, and 
ever will be, the law of the whole spiritual world. Yes, indeed, though it speaks of fathers, mothers, 
wives, and children, houses, lands, slaves, and cattle, murder, theft, and adultery; yet it is the moral 
code of the universe.

I remember well when I was about to be cut off from a Baptist Association for affirming that this Covenant 
or Constitution at Sinai was not the Moral Law of the whole Universe, nor the peculiar rule of life to 
Christians. Another shade of darkness, and one degree more of political power on the side of three or four 
very illiterate, bigoted, and consequential Regular Baptists, would have made a John Huss or a Jerome of 
Prague of me. But there was not quite darkness nor power enough, and therefore I am yet controlling this 
feather which makes the mould for those characters you now read."

Here we perceive that the law uttered from the mouth of God himself, ratified by the most awful interposition of 
the divine presence, and recognized and expounded by our blessed Saviour, is nothing more than a secular policy, 
a worldly constitution. See how extremes meet! Excessive Arminianism, and Antinomianism are more nearly allied 
than at first we should imagine. Was the holy law given at Sinai nothing more than a form of Government? Was 
that tremendous covenant nothing more than a sort of treaty upon which the people were to coalesce? Were the 
Israelites not a nation before this time? What were they in Egypt? What were they during their sojourn in the 
wilderness? Did ever any system of secular policy teach the love of God and the love of our neighbor? The 
history of the world cannot present an instance. Mr. Campbell is surely thinking of the coming debates of the 
Virginia Convention of which it is understood, he is to be a member. Perhaps he is already preparing his 
speeches. He is maturing the whole doctrine of Constitutions, and means to bring in Moses as the first Exemplar. 
The fable of the river fish which played off into the sea, and was soon overmatched, one might suppose, would 
offer a seasonable hint to him.



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PERUVIAN ANTIQUITIES.

The history of the American nations, which offers so much interest to modern literature, is yet involved in a 
darkness which with difficulty can be illustrated by some important documents, so as to give us even an imperfect 
idea of it. Who were the first inhabitants of this great hemisphere? According to ideas that have been transmitled 
to us by historians, respecting Quetzalcoatl, Bochica, and Manco-Capac, holy and mysterious men, we know that 
they were the first who appeared in different places, to give laws, and to introduce the customs of the conquerors. 
These persons, adorned with virtues and talents, are represented to us with sacerdotal robes. The first who was 
legislator of the Aztecas, came from Panuco, a stream of the Gulf of Mexico. Bochica, a white person, with a 
long white beard, appeared in the Cordilleras of Bogota, from the plains of Casanare, as legislator of the Muscas. 
Manco-Capac, celebrated for his laws, and for the empire which he formed, was the one who was chosen to unite the 
worthy Peruvians into society.

The history of these illustrious men is lost in obscurity, and only their names, which were respected by their 
vassals, have deserved to be preserved in the archives of their documents, as just and wise men, to whom they 
owed so many benefits. We are ignorant of the time, as well as the place, whence these extraordinary persons 
came, and the imagination overreaches its limits, when it attempts to investigate the manner in which this continent 
was populated. The theories formed by sagacious persons, respecting this subject, discover no other desire but 
that of following the false traditions of the first conquerors, who, with very covetous ideas, and intoxicated 
with the gold which they found, forgot the investigations respecting so interesting a subject; and sought only to 
gratify their' cupidity; in their monuments, (which might have revealed to us some truth,) 


[375]

they only took notice of the hidden treasures, without considering that they were more precious, and more 
interesting than the magnificence which they contained. Unhappy nation! whose greatness and power consist in 
destruction!

If we believe modern historians, who have described in novels, hymns, and histories, the greatness, the extent 
of territory, and the laws of the Peruvian people; and if we examine with some minuteness the remain* of their 
monuments, we Ehall be easily persuaded that the empire of the Incas contained many millions of people; and that 
its civilization, tolerably advanced, compared with the neighboring kingdoms, was owing to a system of government, 
made firm and respected by the laws which ruled it. The monuments of Siahunaco, at Cuzco, its great roads and 
aqueducts, its arts, and its beneficial laws, givs some foundation to the thought respecting the existence of 
a kingdom anterior to the documents of chronologies; besides, all the writers on this subject have devoted their 
pens to paint to us, in exaggerated colors, their greatness and magnanimity; but no one has wished to undertake 
the task of describing the rank of civilization to which they had arrived by arts and sciences, a subject of great 
interest to human researches. If we judge by the remains which we see, and by what we find in their huacas, * 
they were not barbarous and ignorant; as is evinced by their architecture, and by the fact that they were 
acquainted with the fusion and soldering of metals, with the manufacture of earthen ware, and the cutting of stones, 
and also with the construction of roads and aqueducts, and the labors of agriculture. A proof of this is seen 
in their sumptuous edifices, obelisks, bridges, statues, &c. whose remains are admired for the enormous masses, 
which without machines are raised to a great elevation. The copper and stone tools which they used, their permanent 
colors, their earthen vases, and finally thair instruments, such as hatchets, pinchers, copper and stone chisels, 
&c. prove evidently, the knowledge which they possessed in these branches, which we are disposed to boast of at 
the present time; and it is also apparent that they possessed in perfection, the art of soldering, which is so 
permanent in some figures of gold and silver, that the solid part would break before it separated. We observe 
also, in the many figures which we possess, of gold, silver, copper, stone, and clay, the resemblance which they 
have to those of the Egyptians, from whom, some have said, that the Peruvian people are descended. -- 
Sillman's Journal of Science.

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* Houses of prayer, which are constructed in caverns.



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[12]

Extract of a letter from a ministering brother in Powhatan County, Virginia.

"I occasionally read the Star, and also the "Christian Baptist," for I wish to "prove all things," that 
I may " hold fast that which is good." Whether the "Star" diffuses any additional light, I leave others 
to determine; but of one thing I am convinced; and the more I read, the more I am convinced, that the 
"Christian Baptist" is exercuinga most unhappy influence wherever read. Besides the opposition manifested 
by the Editor, against all the benevolent institutions of the wondrous age in which we have the happiness 
to live, if I understand him, he believes, and contends, that baptism is indispensable to the forgiveness 
of sius, or that in the act of baptism alone, we receive the pardon of our guilt, and that persons in our 
day and country never do receive the remission of sins before they are baptised. Now my brother, if ever 
I received the pardon of my sins at all, I must believe it was several weeks before I was baptised; and 
consequently, if Mr, Campbell's sentiment be true, I must "cast away" all my hopes of pardon received. Again, 
he seems (if I can understand him) to deny the immediate agency of the Holy Spirit in the application of 
divine truth to the sinner's heart; or that the word itself, (the mere letter) without the influence of 
the Holy Ghost, is the efficient agent in the conversion of sinners. Now, if this is true, I would ask why 
arc not all who read or hear the Scripture* read, at once converted to God?

I never saw Mr. Campbell, but I have been informed within a few days, that he has lately preached two sermons 
in Richmond, each two hours and and a half in length, upon the subject of baptism, and studiously avoided 
saying anything, either about the subject or the mode; but exerted all his powers to prove the efficacy of 
baptism in the remission of sins.

If on these two points he is not in error, then I have yet to learn the truth."

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Note: Alexander Campbell replied briefly to this item in his Christian Baptist 
of April 5, 1829 vol. VII. no. 9.,  pages 214-215




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Remarks. -- Among the Baptists in Pennsylvania there is too little reading. The Religious periodicals of the 
day are but little known. This paper is the only one in the state under the patronage of baptists, and in 
the state, including the city, it has not 200 subscribers. We are happy however, to perceive that the Philadelphia 
Association has found a paper which it recommends in tho following resolution. "Resolved, That the Baptist 
Repository published in N. Y. by brothers Tripp and Van Valkenburg, be recommended to the patronage of the 
churches." Although the good brethren of the Association walked over us in silence to get to New York, we honestly 
wish that the Repository may be carefully read by all their members. It becomes us to remark that the Minutes of 
the last meeting contain several agreeable indications of a change for the better in this connexion. The cause 
of missions has a friendly attestation in its favor, as also that of temperance....


The Beaver Baptist Association held its last anniversary, August 20th, 21st, and 22d, 1829. The whole number 
of communicants is 574, of additions by baptism for the year preceding the last meeting 52. The names of the 
ordained ministers are Samuel M'Millin, Henry Frazier, Samuel Stoughton, and Samuel Williams.

Remarks. The most observable thing in the doings of this body is the following condensed view of the errors of 
Alexander Campbell.

"The four last Churches on our list (viz. Youngstown, Salem, (Ohio,) Palmyra and Achor,) have withdrawn from 
the Mahoning Association, from a consciousness that they have become extremely corrupt. We believe it to be 
our duty to the public, and to our brethren in general, to give some information respecting that Association. 
It arose chiefly out of the Beaver, and progressed regularly until A. Campbell, and others came in. They now 
disbelieve and deny many of the doctrines of the Holy Scriptures, on which they were constituted. They contend 
that there is no promise of salvation, without baptism -- that it should be administered to all that say they 
believe that Jesus Christ is the oon of God, without examination on any other point, prior to baptism -- that 
baptism procures the remission of sins, and the gift of the Holy Ghost -- that the scriptures are the only 
evidence of interest in Christ -- that obedience places it in God's power to elect to salvation -- that no creed 
is necessary for the Church but the scriptures as they stand -- and all baptised persons have a right to administer 
that ordinance. All which sentiments have been publicly taught by the messengers of that Association. Conscious 
that this is the case with the Association, we deeply deplore their state and feel constrained to warn our 
brethren in other parts against them, believing that they have departed from the faith and order of the Gospel 
Church. We would also notice that the Grand River, and other neighboring Associations, have withdrawn their 
fellowship from them."


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[147]


For the Columbian Star and Christian Index.

THE 'SAYINGS' OF A. CAMPBELL EXAMINED.

Charlotte Court House, Va. Feb. 20, 1830. 


Dear Brother, -- It will not be denied by those acquainted with the passing religious events of the day, that 
few men in this country, since the days of George Whitfield, have produced so much agitation in the religious 
community, as Alexander Campbell, of Brooke county, Va. And yet scarcely any two men professing to be teachers 
of Biblical truth, have been more unlike in their religious sentiments. This difference, if my aprehension of 
it be correct, arises not so much from a disparity in the original constitution of their minds, as from that 
distinguishing grace of God, by which the one was made a signal benefactor to mankind, whilst the other seems 
to be the appointed instrument of disorganization and confusion. The difference betwixt them, is not like that 
between Luther and Melancthon; for these great Reformers held the same fundamental doctrines. Nor is it like 
that between Dr. Gill and Andrew Fuller; for they, too, agreed in doctrines considered vitally important to the 
salvation of the soul. But, if I be not altogether under a misapprehension of Mr. Campbell's religious sentiments, 
the difference between him and Whitfield, resembles that between Saul of Tarsus and Paul the Apostle -- or that 
between Lord Byron and Milton. The God of nature endued both Byron and Milton with extraordinary mental powers, 
but they viewed the Revelation, which he has given, through optics vastly dissimilar. Perhaps it would not be 
doing violence to truth, to consider these two distinguished individuals, in connexion with the following words 
of our incarnate and adorable Lord and Saviour Jesus Christ. Luke x. 21. -- "In that hour Jesus rejoiced in 
spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise 
and prudent and hast revealed them unto babes: even so, Father, for so it seemed good in thy sight." Milton, 
though unequalled in mental endowments, and wearing, without a rival, the wreath of poetic fame, was an eminent 
example of that childlike docility to which God reveals those things that are often hidden from the wise and 
prudent. Thus Whitfield also, though followed by thousands of admiring hearers, who were borne away while they 
listened to the charms of his matchless eloquence, was as remarkable for his humility as for his untiring zeal 
in the cause of the Redeemer. But, with all my partiality for the term Baptist, I cannot discover any thing like 
this grace or disposition, in the writings of Mr. Campbell. On the contrary, if I were called upon by the mandate 
of superior authority to name the man, who, above all others, in the bounds of my knowledge, excels in speaking 
and writing "great swelling words of vanity;" I should not hesitate a moment, to name Mr. Alexander Campbell.

In his extemporaneous sermons, Whitfield scents to have lost sight of himself, in the contemplation of the worth 
and danger of the immortal soul -- the fulness of redemption in Christ -- and the kingdom of ultimata glory. In 
the pulpit harangues of Mr. Campbell, the critic, the linguist, and the disputant, are prominent characters. 
From Whitfield's sermons sinners often retired with fearful apprehensions of the wrath to come, and crying "What 
must I do to be saved?" From the exhibitions of Mr. Campbell, sinners retire in all the levity and sportiveness 
of theatrical spectators. Whitfield, seldom if ever, failed to urge home upon his hearers the unchanging obligations 
of a violated law, and the consequent terrors of a sin-hating and sin-avenging God. Mr. Campbell seems to think, 
that he has discovered, in the abrogation of the Moral Law, a much shorter, easier and safer way to the heavenly 
Canaan, than that leading by Mount Sinai. Whitfield believed, preached and maintained the fundamental doctrines, 
commonly called the doctrines of grace. Mr. Campbell is so averse to these, that, if I mistake not, the words 
grace and repentance are scrupulously excluded from the new translation of the Testament which he has published.

That the friends of truth may understand his views of these doctrines, I will quote, from a manuscript in my 
possession, the "dicta" (or sayings) of a certain Mr. J. C. a proselyte of Mr. Campbell's. In his preaching he 
declared, according to the testimony of the writer, who was present and heard him: 1st, That there had been no 
preaching of the gospel since the days of the Apostles: 2dly. That the people had been preached to from texts of 
Scripture, until they had been literally preached out of their senses: 3rdly. That all the public speaking now 
necessary, was to undo what had already been done: 4thly. That John Calvin taught as pure deism as was ever taught 
by Voltaire or Thomas Paine: and that this deism was taught in all the Colleges in Christendom: 5thly. That all 
the faith that men could have in Christ, was historical: 6thly. That the words "little children" in the phrase, "I 
write unto you little children" (in the Epistle of John) are to be understood literally. I am aware that a teacher 
should not always be held responsible for the precise sentiments and words of his pupil. And I should not have 
quoted these extraordinary "dicta" (sayings) of


[148]

Mr. J. C. sa the sentiments of Mr. Campbell; if I were not fully persuaded that they are substantially maintained 
and published to the world by Mr. Campbell; in his little pamphlet called the Christian Baptist. Besides Mr. J. C. 
modestly declared in the presence of the same witness, that no two red cherries were more like each other, than 
himself and Alexander Campbell.

Now if these things and many others, which Mr. Campbell teaches, and which to me appear equally preposterous, be 
true; if this be the way to learn Christ and him crucified; if this be the faith once delivered to the saints; if 
these be the means by which the saints are to come to the unity of the faith, and of the knowledge of the Son of 
God, unto a perfect man, unto the measure of the stature of the fulness of Christ; then do I confess before God 
and the world, that hitherto I have been, and am still, a stranger to the meaning of God's Book. Nevertheless, if 
all the other professed ministers of Jesus Christ, except Mr. Campbell and his proselytes be in this doleful 
condition, this worse than Egyptian darkness; still the churches ought to understand, believe and practice the 
truth. Let God be true; but every man a liar. But on the contrary, if these be the mere proselyting "dicta" 
(sayings) of the natural man, though he may have been immersed in the name of the Lord Jesus; if they be the wild 
and incoherent deductions of the carnal mind, aspiring to pre-eminence -- to wealth * and fame; if consequently, 
they be found dangerous to those children who are liable to be tossed to and fro, and carried about with every 
wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; then certainly 
the churches cannot too soon be apprized of the fact; they cannot too speedily take unto them the whole armour of 
God, that they may be able to withstand in the evil day, and having done all to stand.

Paul in his last letter and his farewell address to Timothy, and as a reason for his preceding, and most solemn 
charge, says: "For the time will come when they will not endure sound doctrine; but after their own lusts shall 
they heap to themselves teachers having itching ears; and they shall turn away their ears from the truth, and 
shall be turned unto fables." It is probable that this prediction related primarily to some period during Timothy's 
life: but it may possibly apply with equal force to the day in which we live. It is very evident, that the Baptist 
churches both in England and America, though they have abundantly prospered in number and respectability, without 
the extraordinary light and aid of Mr. Campbell, have, if he teaches sound doctrine, been in darkness exceeding 
gross. It is my intention, therefore, to examine his writings, and especially his little pamphlet called the 
Christian Baptist, and by your permission, to publish in the Star and Index the result of my examination.

My present opinion of the Nets Translation of the Testament, which he has published with his appended glossary, 
is, that it is an elaborate attempt to adapt the humbling doctrine of the Cross to the relish of the carnal mind. 
The fact, that, in this translation, the word immersion is inserted in lieu of baptism, and which, in the opinion 
of some Baptists, is a warrant for the truth and validity of all the rest, throws not a particle of light on the 
subject in contest; but leaves the controversy between the Baptists and their opponents precisely where it found 
it. It is my design also to examine more particularly this translation. It is not improbable, that these remarks, 
should Mr. Campbell read them, may excite his contemptuous smile, as though I intended, with a feeble straw, to 
pierce the scales of Leviathan. But if the God of truth should diiect and bless the effort, I have no need to 
tremble at the gasconade of Goliath. Some of my brethren for whom I entertain the most cordial friendship, and 
with whom I have enjoyed sweet fellowship, have dissuaded me from this attempt. They think, that it promises no 
good, but evil: that controversy is the life-blood of his cause: and that in it, like the Salamander in fire, he 
will grow and thrive. But the same reasoning, if it may be considered such, would argue silence and submission in 
regard to all the errors which have ever crept into the church. Surely it will be admitted, by all, except Mr. 
Campell and his proselytes, that what we consider error, in regard to the ordinance of baptism, is like a drop of 
the ocean, in comparison of the new "dogmas" and "dicta" (sayings) which are now severing the bonds of union and 
fellowship between so many individuals and churches. If therefore the discussion of these matters should extend  
the knowledge of his sentiments; be it so. He boldly challenges contradiction. While his confirmed proselytes in 
"compassing sea and land" to make others, urge the truth and validity of his sentiments under the plausible plea, 
that no one has been able to controvert them. In conformity with this plea, I say, if they ba true, we ought to 
believe, and adopt thcm. -- But if they be untrue, we ought to prove them to be such. I wish, to be understood, 
distinctly, that it is not my intention to engage, in a formal controversy, with Mr. Campbell as did Messrs. 
Walker, M'Alla and Owen. But I purpose to examine, calmly, and at my leisure, his writings, and to state my 
objections to what I consider inconsistent with truth and of course evil in its tendency. If in doing this my 
remarks should be characterized occasionally, with a degree of animation which some

------------------
* Mr. Campbell has been moat liberal and charitable in his way, in charging mercenary views upon all ministers 
of the Gospel, who receive a support for themselves and their families as a remuneration for their ser»ices. 
Without any knowledge of the truth of the case, he has brought this allegation against the humble individual who 
edits this paper. Had he known the little history which he has thus obtruded upon the public view -- truth would 
have restrained his allusions in this particular instance, since abundant testimony, both oral and written can be 
produced to prove, that he resigned a larger salary at the place from which he came, than he now receives, or ever 
has received in Philadelphia. But, really, the Gracchi should not complain of sedition. From all the circumstances 
of the case, we presume to say, that no Baptist Minister in America, is actually making so much money, out of the 
Baptists too, as Mr. Campbell. These are the cirumstances upon which we build our presumption. The Christian Baptist 
is a monthly sheet, printed in brevier, on coarse dark medium paper, worth at most 2 dollars and 50 cents per ream. 
For twelve Nos. of this Mr. Campbell receives 100 cents -- that is 8 1/3 cents for every number. Now, any of the 
printers here would be glad to have the job at 3 cents a number, including paper, printing and every other expense. 
Thus, the net gain upon every subscriber, per annum, is 64 cents. As he boasts of having at least 4000 subscribers, 
it is easy to perceive that his clear profit from this one source of income, exceeds 2500 dollars per annum. It may 
be reasonably concluded that he gets as much more from his other books. He may, therefore, feel very independent 
in elevating himself upon the basis of his thousands, and then declaiming against his poor brethren who can scarcely 
support their families upon the entire avails of their labor.

Editor of the Star and Index.


[149]

may consider incompatible with meekness, and the dignity of the cause which I am to support, I must beg tham to 
read more carefully the Acts of the Apostles and the succeeding Epistles and the Revelation. Surely the Apostle 
cannot be supposed to violate his own injunctions and precepts when he urges upon the church at Philippi what 
they had, in all probability, heard from him more than once before: Philipi. iii. 2. "Beware of dogs, beware of 
evil workers, beware of the condition."

I am constrained to beg my dear brethren to bear with me, while I confess, that it would be altogether inconsistent 
with an inviolable regard to sincerity and truth, should I speak or write of Mr. Campbell as I should feel bound 
to speak or write of a Presbyterian, Episcopal or Methodist minister, whom I considered a real Christian; and from 
whom I differed, in some point of doctrine not essential to salvation. He himself treats the Presbyterian clergy, 
if not all others who preach from texts or who presume to think themselves capable of forming conclusions different 
from his own, as unceremoniously and as magisterially as if he did really believe, that they had always been and 
are still, in the mere alphabet of religious knowledge; and that himself alone (with the aid of his proselytes) 
were qualified to teach, and that without the aid of the Holy Spirit, the more docile, and to scourge the dunces 
into the knowledge and obedience of the truth.

In conclusion, I must remark that I enter, reluctantly, upon this business. For the last seven years I have devoted 
my time, and my talents to the work of the ministry. It has been in many respects pleasant, if it has not been my 
meat and my drink, to preach to sinners, as well as I know how, "The unsearchable riches of Christ" -- to feed the 
flock of God which he hath purchased with his own blood. I aim to serve, with religious instruction, a poor people, 
scattered over a considerable extent of country, where preachers are scarce and the people willing to hear. Whatever 
therefore interferes with that which I feel to be a privilege, if it be not a duty, I regard as a cross. But I 
have been personally acquainted with some of the distresses brought into the churches at Hopeful and Southanna 
Worship-houses,through the medium of the little pamphlet called the Christian Baptist. Even so faithful a reporter 
as Mr. Aristarchus, will allow, no doubt, that there were "bitter envyings. and strife, and confusion, and every 
evil work." What has already been the lot of these churches may be the lot of others. Keeping in view the patience 
of my divine Master, who "when he was reviled, reviled not again;" sustained by the conscious sense of an 
inviolable regard to the unadulterated truth of the Gospel; mourning over the calamitous visitations of that 
Error which is robbing our churches of their genuine glory; and feeling sensibly impelled by the strong convictions 
of duty to give my feeble aid in raising the embankments of Truth against the coming inundation of Sophistry, I 
hesitate no longer in estimating the probable consequences of my appearance before the public, as the open and 
decided disclaimer and opponent of Mr. Campbell's views. As I send this only as an introductory communication -- it 
is proper for me to mention that I purpose, God willing, to forward to you the result of my examinations, about 
once a month. Since these examinations will he confined to the volumes of the Christian Baptist, I shall not turn 
aside to notice any replications or vindications which the Author of that work may think proper to make during the 
progress of the discussion.

Abner W. Clopton.



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THE MILLENNIAL HARBINGER. This is the title of the work which supersedes the late publication called the 
Christian Baptist, by Mr. Alexander Campbell. It is to be published monthly at $2 per annum, paid in advance, 
and $2.50 if not so paid. One of the Nos. may contain nearly the same quantity of matter as one number of our 
paper -- but it should be remembered that we send fifty-two Nos. per annum of our paper, for $2, whilst Mr. 
Campbell is to send only 12 Nos. per annum of his -- and to have $2. That is, we send about four times the 
quantity of matter for the same price. Mr. Campbell's Millennial Harbinger is to accomplish a great revolution. 
We give the following samples with a running commentary.

N. B. The extracts marked with inverted commas, not spaced, are from the first No. ofthe Harbinger which has 
but just come to hand. The portions with the regular spacing betwixt the lines are our own remarks.

"This work shall be devoted to the destruction of Sectarianism."



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Sectarianism means all denominations of Christians except his own party.

"To disquisitions upon the treatment of African slaves, as preparatory to their emancipation, and exaltation 
from their present degraded condition."

Our friends in the slave holding States must beware how they introduce this work. It may prove to them the 
precursor of ruin.

"Our modern gospels, like the metaphysics of the schools; have been inoperative, except to alienate men from 
one another, and to fill some with spiritual pride, and abase others under a morose humility."

By "modern Gospels" we are to understand the orthodox sentiments of all protestants.

"But, as a reformer, Wesley was as far superior to Fletcher, as Luther was to Calvin."

Mr. Wesley seems to be in much favor with our modern Reformer.

"The gospel of no sect can convert the world. This is with vs a very plain proposition; and if so, the sectarian 
gospels are defective, or redundant, or mixed. To one of th«se general classes belong most of them."

The conversion of the world has been reserved to add fresh laurels to the hero of word-fighting renown.

"I have heard that it is decreed to attempt to destroy this paper as soon as it appears. A correspondent informed 
me this day, that in one city, a large subscription had been got up in the way of joint stock to oppose this paper."

What a desperate coalition! What city could that be?

"A demonstration that cannot be seen or heard, is, in our mother tongue, no demonstration at all; and a faith 
that rests upon any thing called demonstrations of the Spirit, and of power which are only felt in the heart, 
is a faith resting upon itself."

Conscience cannot be seen nor heard, memory cannot be seen nor heard; the soul is invisible, impalpable, 
untangible; and upon the foregoing maxim, no satisfactory demonstration of the existence of such faculties can 
be given. By this aphorism all spiritual religion is stigmatized as a mere fancy -- resting upon nothing.

"All men who believe and preach Christ, should be able to give a reason of the hope which they entertain, by 
adducing the evidences of the gospel -- not by telling their experience, which will never convince any body but 
an enthusiast; any more than Mary's testimony concerning her grief, will be a demonstration that the report of 
her son's death is true."

If this be the true Millennial Harbinger, then we are to conclude that all experimental religion will cease 
during the Millennium.

"Here, for the first time for many years, I brushed the dust off a volume, containing Mr. Fuller's views of a 
holy disposition infused into the soul previous to faith. I have glanced over a few pages of it; and, to my 
no little astonishment, he argues stoutly, that a man is regenerated by the Holy Spirit before he believes; that 
faith is the effect of regeneration."

If the dust were brushed off from Fuller somewhat more frequently, it would be better for the head and heart 
of our reformer.

"And I do know that you Calvinian philosophers and Fullerite preachers, have a most deadly influence over the 
people. You have quenched the Holy Spirit in the churches with your dreams. Many of your churches are as dead 
as a stone. They meet once a month for a drop of the milk of a textuary, and how can they be healthy or lively? 
When you visit them, you are always milking them for some Tract, or Temperance, or Missionary, or Education, or 
College scheme."

By Holy Spirit as used by Mr. Campbell, we are to understand no more than the inspired Scriptures -- excepting 
himself and his partizans, no one preaches the Bible.

"I am religiously opposed to all such foolish speculations about faith or belief, which makes faith consist in 
any thing else, more or less, than the persuasion that the gospel is true."

The Devil then is a believer of the right kind, for surely he is most fully persuaded that the Gospel is true. 
In making the foregoing extracts we have been careful to insert no sentence which did not contain the complete 
sense of the writer. It is true we have not given the arguments.


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Baptismal Regeneration. We find the following explicit declaration in the Feb. No. of the Christian Baptist. 
-- As Mr. Campbell here comes out openly and unequivocally, we can have no more difficulty in understanding 
his views. Both he and his friends, have complained that we have misrepresented them; but now that we permit 
him to speak for himself, we shall expect to hear no more about misrepresentation.

"I have carefully considered all that you have advanced, and many other communications to the same 
effect; and instead of weakening my assurance that the act by which we put on Christ, the act by 
which we come to Christ, tbe act by which we confess Christ, the act by which we become disciples 
of Christ, the act by which we come into the kingdom of Christ, the act by which we are married 
to Christ, the act by which we receive the pardon of our past sins, the act by which we come into 
the actual enjoyment of the salvation of Christ in this present life -- is the act of immersion into 
the name of Christ: which act presupposes faith in him."

A little Scripture proof for the confirmation of the foregoing positions would have saved his readers much time 
and trouble. The plain English of the passage is, that immersion is a saving act. Much as we love immersion, 
and grateful as we feel for such an advocate of it, as Mr. Campbell, we find ourselves sadly perplexed in all 
our attempts to discover the evidence upon which he builds his theory. The theory in truth is not his own. It 
dates as far back as Justin Martyr -- was the favorite doctrine of Tertullian, and of other early writers in 
the Christian Church. The merit of originality therefore must not be given to its present defender.

Experimental Religion. This is a subject whick Mr. Campbell endeavors to bring into contempt; and in order to 
sneer at it, he publishes in his last No. of the Christian Baptist, p. 191, a story about some negro. The anecdote, 
we judge, has lost nothing by falling into the hands of so fertile a writer as Mr. C. Had we seen such ridicule 
poured forth upon a grave subject, from any of the infidel publications


[195]

of our time, we should not have wondered at sue! an attempt to be witty; but when we find, the conscientious 
scruples and practices of 3000 baptist churches, thus caricatured, and exhibited to derision, in a work styled 
Christian, -- We cannot restrain our grief and detestation at the levity which could dictate such a paragraph. 
Here follows the passage—

"Relating Experiences. A good old Virginia Negro and a very regular and orthodox professor, of 
more than ordinary attainments among the sable brotherhood, was accustomed to prepare "experiences" 
for such of his friends as wished to join the church. He disclosed to them how they ought to feel 
in order to make good converts, and how they ought to relate their feelings in order to make a 
good Confession. His usual fee was a good fat chicken for each Convert that passed the ordeal of 
the church. But as he insured his converts for a chicken a-piece, if any one was rejected, he got 
nothing. "No cure, no pay," was his motto. Once a Negro, more stupid than the others, was rejected; 
he tried it a second, and a third time; but was rejected. Sambo then declared he would not insure 
him unless he would promise him three chickens. To this he acceded; and by great exertions he got 
him able to repeat "how bad he felt, how dark it was with his soul, how a great light broke into 
his mind, how happy he was, and how much he loved Jesus." He was received -- and Sambo eat his 
chickens with joy and a good conscience. -- Editor."

The whole of this chicken story, if designed for humor, is a sad abortion; and to all persons of discretion and 
sobriety, must appear like a hen hearted attack upon an impregnable fortress. Such an effort to discredit all 
experimental religion, deserves more severity of rebuke than we can permit ourselves to administer.


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[222]


To Our Correspondents. Some time last year we ventured to say in relation to Mr. Alexander Campbell's adherents 
and advocates, that they were such as had previously been Armenians or Sandemanians, such at had never stood 
firm on the basis of truth, such as opposed co-operation for missionary and education purposes, and such as 
through ignorance became an easy prey to greedy error. For uttering the foregoing sentiments we have been flatly 
charged with "falsehood" and "scurrillity" by Mr. Campbell, and a certain Black River Baptist Association in the 
State of New York, that professes to have adopted his views, and still to retain their former Calvinistic opinions 
on the subject of Christian doctrine -- that is, they have embraced his baptismal regeneration, his intellectual 
faith, and his renunciation of Calvinism, and still continue to be old fashioned Calvinistic, close communion 
baptists! They are


[223]

still four-cornered vessels, though they have rounded off every one of their corners! It would take a Chinese 
philosopher to tell how this can be. We have now before us a communication from a Western Baptist, who gives us 
his name and the most respectable vouchers of character; and who informs us that all our allegations as above 
stated are strictly true, and one more which we have not named. We hope to publish his statement next week....


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[228]

For the Columbian Star and Christian Index.

Charlotte Court House, Va. March 23, 1830.

STRICTURES ON THE PREFACE TO THE "CHRISTIAN BAPTIST."

No. I.

Matt. vii. 16. "Ye shall know them by their fruits. Do men gather grapes Of thorns or figs of thistles?"

Preface, page 1. "No one can reasonably claim the attention of the public, unless he is fully 
persuaded that he has something of sufficient importance to offer. When so many writers are daily 
addressing the religious community, it may perhaps be demanded, why another should solicit a 
reading? When so many religious papers are daily issuing from the press, why add another to the 
number? To these and similar queries it may be answered: that of all the periodical religious 
papers of this day, with which we have any acquaintance, but a very few are of an independent 
character. They are generally devoted to some one or other of the religious sects which diversify 
the devout community. So much so, at least, that being under the control of the leading members 
of the respective sects, under whose auspicies they exist, and to whose advancement they are 
destined, they are commonly enlisted in the support of such views and measures as are approbated 
by the leaders of each sect. And such must every sectarian paper be."

Remarks. -- The ostensible plea, here urged for the origin and publication of the Christian Baptist, is the want 
of independency of character in other periodicals, sufficient to guard them from the influence of sectarianism. 
And according to this professed plea, each of the devout sects, and supporters of sectarian periodicals, were 
authorized to expect in the columns of this paper, a candid, impartial, and Christian view of their various 
sentiments; Christian forbearance 


[229]

and tenderness in regard to their supposed errors; Christian candor and liberality in respect of their merits; 
and in all respects, a clearer exhibition of that mind which was also in Christ Jesus, than was seen or 
professed in themselves. Whether this reasonable expectation has been realized, will be more fully developed 
in the prosecution of this examination. To issue a religious paper, on the ostensible and plausible ground, 
that all, or nearly all others, were so much under the controlling influence of sectarian leaders, as to forbid 
the hope, that, in them, all the truth, and nothing but the truth, would be exhibited and defended; and then to 
direct the operations of that paper in auch a style and spirit, as must inevitably result, in the formation of 
another new sect more discriminating in its peculiarities, and more intolerant in its spirit, than those which it 
labors to reform or destroy, cannot, in the judgment of intelligent and reflecting Christians, be regarded as 
Christian ingenuousness. But that this has been the course and tendency of the Christian Baptist, is now so 
evident as to need no further proof. It ia true, that those persons who have adopted the peculiar sentiments of 
the Christian Baptist, whether they were originally Baptists, Presbyterians, Episcopalians, or Methodists, have 
not assumed to themselves the significant appellative, Campbellites; but they are now as generally distinguished, 
and as well known by that name, as are the admirers of Calvin and Wesley, by theirs. And although they may have 
thrown away to the moles and to the bats, as so much unintelligible and mystic jargon, what are tauntingly and 
contemptuously called, by them, the dogmas of Calvin, Arminius, Gill, and Fuller; thny now contend as earnestly 
and peraeveringly for the doctrines and sentiments of the Christian Baptist, as they formerly did for those which 
they have recently renounced. All this has been done, and the work is still in progress. under a professed design 
of destroying that pernicious sectarianism, which has diffused itself through the various ramifications of the 
Christian community, marred its peace, and deformed its beauty. Our Lord, in one of his inimitable discourses, 
speaks of certain persons who "strain at a gnat, and swallow a camel." Whether this may be applied to them, is 
left to their discriminating and candid judgment to determine.

Preface. "We now commence a periodical paper pledged to no religious sect in Christendom! the express 
and avowed object of which is the assertion of truth and the exposure of error, as stated in the 
Prospectus. We expect to prove whether a paper perfectly independent, free from any controlling 
jurisdiction, except the Bible, will be read; or whether it will be blasted by the poisonous breath 
of sectarian zeal and an aspiring Priesthood."

Remarks. -- An exemption from sectarian influence is again reiterated with a declaration, that the Bible only is 
to exercise a controlling jurisdiction, in moulding and directing the views and measures of this truly 
anti-sectarian paper. The Bible as interpreted by those who control their views and measures, is the acknowledged 
standard of all those who publish religious periodicals. Whether therefore the interpretation of the Bible, as 
exhibited in the Christian Baptist, more accords with the will and mind of Christ, remains yet to be proved. The 
bold assumption, however, seems to prefer a claim to much higher degrees of knowledge, and a greater assurance 
of infallibility, than are professed in other religious periodicals. The paragraph as it is quoted, seems evidently 
to imply, that the interpretations of the Christian Baptist, are to be free from error; its sentiments so liberal, 
so free from partiality and sectarian influence, that should any one dare dispute its claims; refuse to adopt its 
creed; or undertake to oppose its progress; he must breathe the "poisonous breath of sectarian zeal, or belong 
to an aspiring Priesthood." If the Christian Baptist, should cease to excite the admiration of the world, lose 
its patronage, fail in its grand object, and like others sink into the shades of a dark oblivion; let it not be 
imputed to tht absence of extraordinary merit in itself; let it not be supposed, that its object was unworthy, 
and its contents the emanations of an erroneous judgment, or a bad heart; rather let it be concluded, that it was 
"blasted by the poisonous breath of sectarian zeal, and of an aspiring Priesthood." It will not be doubted by 
modest men, that these pretensions are sufficiently lofty, while anticipated opposition, is marked with a resentment 
pointed, strong, and bitter as death. The following text is one of great importance, and perhaps much too seldom 
weighed by most professors. Rom. ii, 1. "Therefore thou art inexcusable, O man, whosoever thou art that judgest; 
for wherein thou judgest another, thou condemnest thyself; for thou that judgest, doest the same things." The 
term Priesthood, in this connexion, is not particularly defined. But it is believed, that it will clearly appear 
in the course of this examination, that it ia applied contemptuously, and reproachfully, to all those ministers, 
as well Baptists, as others, who believe themselves to have been called of God, to the work of the ministry; have 
submitted to be ordained by a Presbytery, and who are unwilling now to renounce their sentiments on this subject, 
and adopt those of the Christian Baptist. In view of the rise and progress of the Baptist denomination in these 
United States, almost entirely through the instrumentality of ministers of this description, united with the 
consideration of their patience of hope, and labor of love, while in many of them, holiness to the Lord waa written 
as it were upon their frontlets, and marked their footsteps; it is not very easy to submit patiently and meekly 
to such taunts, coming too from a professed disciple. All will admit, however, that acrimonious, invective, and 
reproachful epithets, are much more easily obtained than sound and conclusive arguments, and that Christian candor 
and humility, after which all should aim in religious controversy. When the term Priest was applied, appropriately 
to Melchisedeck, to Aaron, and to the godly of his order, and to one infinitely superior to them, it was an epithet 
of distinguished honor. Since the death and ascension of the Lord of glory, it is appropriated in the New Testament, 
exclusively to Him, who is called the High Priest of our profession. If then it be applied as a term of reproach 
to the ministers of the present day, though they claim it not; they must seek a shield from the obloquy, in the 
recollection, that those ministers who have evidently most resembled our Lord Jesus Christ, in the different ages 
of the gospel church, must share with them the gratuitous contumely. As Baptist preachers, though far distant from 
them in point of merit, we may think of the Ganos, Baldwins, Furmans, Mercers, and Marshalls.

Preface. "Had the well meant remonstrances of Luther, Calvin and Wesley been acknowledged and received by the sects to which they belonged, the mother would have been reformed and the childeen would have lived under the same roof with her. But she would not. They were driven out of doors, and were compelled either to build a house for themselves or to lodge in the open air."

Remarks.—If Luther, Calvin, and Wesley, had succeeded in reforming the several churches or sects from which they finally seceded, they would not have been compelled to set up an independent standard and organize a new sect. But their remonstrances failed; and consequently a new sect, in each case, was formed. This, though at first, not well understood, wears the aspect of a prophetic threat; and in its fulfilment, facts abundantly justify the following referential interpretation. If the Baptist Churches will acknowledge and receive the well meant remonstrances to be published in the Christian Baptist; if they will renounce their attachment to a regularly ordained ministry, and admit that no man has been moved by the Holy Ghost :o preach the gospel since the days of the Apostles; if they will admit, trnt what they have all this time regarded as experimental religion, is a mere delusion of the devil, or the enthusiastic whims of a disordered brain; if they will admit ill to baptism and fellowship in the church, who say no more ban that they believe that Jesus Christ is the Son of God;


[230]

if they will renounce their old Bibles, and adopt the new translation of the Testament, with the whole creed of 
the Christian Baptist; then the daughter, (the Campbellites,) will live with them under the same roof. But if 
they will not bw thus reformed, the daughter, being opposed to all sectarianism, and in purpose fixed to maintain 
her own sentiments and views, free from and against the controlling influence of all sectarian leaders, will 
suffer herself to be driven out of doors, build a house for herself, or lodge in the open air, and erect the 
standard for a new sect. Accordingly in more churches than one, the line of demarcation has already been drawn. 
Aged ministers whose gray hairs are still their crown of glory, have lived to be reproached as textuaries and 
Priests by those who once owned them as fathers in the gospel. While envy, with her serpentine tongue, his spread 
discord and revenge amongst those, who once recorded each other as brethren; and sectarian jealousy has kindled 
a fire to be quenched, by death alone. The new sect is formed; houses have already been built; and no doubt others 
are in contemplation. All this has been accomplished too, through the instrumentality of a paper, professedly 
anti-sectarian in all its principles, and objects; and urging as with a thousand tongues, that sectaries and 
sectarianism, are the bane of the Christian church. It cannot be improper to repeat here, "By their fruits ye 
shall know them. Do men gather grapes of thorns, or figs of thistles?"

Preface. "The price of this paper is such as must convince all who reflect, that it cannot be a 
lucrative scheme."

Remarks. -- Tn this proposition it is taken for granted, that the Christian Baptist carries in its very front, 
as it were, indubitable evidence of its disinterestedness and pure benevolence, or at any rate. that, the love 
of filthy lucre, had no share in its origination; no controlling influence in directing its operations. When 
it is considered that the heart is deceitful above all things, and desperately wicked; that mm. in his best 
estate, is prone to selfishness; and so very propense to this species of selfishness, that in the Bible, the 
love of money is pronounced to be the root of all evil; a declaration of this kind, when made, ought to be 
sustained by evidence sufficiently conclusive to gain the ready assent of every good man's heart, and to extort 
it from the base and suspicious. What is the evidence in this case? A bare declaration, that for a very small 
work, a very high price is not demanded. But this declaration happens to be made by the Christian Baptist, which 
assumes the conflicting offices of judge, jury, and witness; a witness too deeply interested. And as it is a 
point of great importance in ascertaining and fixing the credibility of its testimony in other cases hereafter 
to be discussed, -- and as conviction presupposes examination, it may not be impertinent to quote in anticipation, 
another proposition from the 12th page of the Preface. 

"We have learned one lesson of great importance in the pursuit of truth; one that acts as a pioneer 
to prepare the way of knowledge; one that cannot be adopted and acted upon, but the result must be 
salutary. It is this: Never to hold any sentiment or proposition at more certain than the evidence 
on which it rests; or in other words, that our assent to any proposition, should be precisely 
proportioned to the evidence on which it rests. All beyond this, we esteem enthiuiasm; all short of 
it incredulity." 

This proposition so concise, so easy to be understood, so extensive in its bearings and so various in its 
application, is cheerfully introduced to aid in the decision not only of the present case; but will be regarded 
as nn auxiliary pioneer, through the pending examination. The price of the Christian Baptist is little, -- one 
dollar only, for 12 numbers; therefore the love of money cannot have had any shure in its origin.

On page the 8th are the following conditions. 

"For a year or two, until this work shall have established its own character, each number shall 
contain 24 pages duodecimo, published on the first Monday of every month, at one dollar per annum, 
exclusive of postage, to be paid on the delivey of the first number," 

For 288, or at most 300 pages duodecimo, one dollar is to be paid in advance. It has claimed tho patronage of 
4000 subscribers. So that however free from the love of filthy lucre its scheme may have been, its gain, 
provided the claim to patronage be just, must have been equal to four thousand dollars a year including necessary 
expenses. The first number was issued in 1823. But from the conditions as quoted above, it is self-evident, 
that a greater work was then in contemplation. It was then supposed that the Christian Baptist would establish 
its own character in two years at most. This expectation was not realized. However, in the seventh year, this 
greater work is issued under the title of the Millennial Harbinger, at the moderate price of two dollars a year 
if paid in advance; or two dollars and fifty cents, if payment be delayed. Thus for 12 numbers each containing 
about the same quantity of matter as one No. of the Columbian Star and Christian Index, which is a weekly paper 
amounting to 52 Nos. in the year, at precisely the same price, -- two dollars are required. If the patronage 
has been increased, which may be fairly presumed, as the Christian Baptist must have established its own 
character by this time; the Millennial Harbinger, must draw within its benevolent grasp something more than 
eight thousand dollars a year. Besides this immediate efficiency in the money way, the Christian Baptist must 
let the public know, that there was to be a new translation of the New Testament, at its office; that the debates 
with Walker and M'Alla, were there ready for sale; since then, that with Owen, and in addition to all, a volume 
of Pure Hymns.

The proposition. "The price of this paper must convince all who reflect, that it cannot be a lucrative scheme," 
was written while all these matters were passing in lively perspective; and reflecting men are called upon, 
in front of this evidence, to believe, that the idea of gain was far away; that the love of filthy lucre, never 
once insinuated itself into any secret chamber of the heart; never gave the smallest momentum to the wonderous 
scheme. If assent to the proposition should be precisely proportioned to the evidence on which it rests; can it 
be criminal to suspect of enthusiasm, those who believe it? Can they be considered criminally incredulous, who 
find it impossible to assent to it?

Preface. "There is much less diversity in the views, passions, prejudices and circumstances of 
mankind as respects the true religion, in the different ages of the world, than at first thought we 
would willingly admit. Who is there that has attentively considered the history of Cain and Abel; 
of Noah and his contemporaries; of Moses and the Egyptian magicians; of the Lord's Prophets and 
the Prophets of Baal; of Israel's true and false Prophets; of the Lord of Life and his disciples 
with that of the religious sects of the day; of the present advocates of primitive Christianity 
in Europe and America, and of the supporters of the popular systems of this age; -- I say, who 
is there, that having considered such histories, will not be astonished at their remarkable 
coincidences, striking similarities and concurrent contexture of events?"

Remarks. -- The phrase, "the supporters of the popular systems of the age," is conceived to form an exception to 
the general import of the paragraph: otherwise it bears the impress of incontrovertible truth, and affords a 
striking illustration of one of the most important features in the religion of the Bible. It is believed to 
result necessarily from the Unity of the Godhead and of his purpose -- the changeless obligation of the creature 
to his Creator—the nature of sin and of holiness—tho one Name alone, Christ Jesus the Lord, through which man 
can be restored to holiness and to God -- the Oneness of that church, to which Christ is made head over all 
things -- which is his body, the fulness of him that filleth all in all. Whence also results the conclusion, 
that true religion, however the outward forms of expressing it may have been varied, according to the appointment 
of Him who imparts its principles and requires their outward manifestations, in different ages and under different 
dispensations, has always been essentially the samo. Hence from Abel down to the present day there


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have been strong resemblances not only between the righteous themselves, but between many of the external 
circumstances and events with which they stood connected. In every age and under all circumstances they have 
been actuated by similar principles, and drawn by similar motives to worship the one living and true God. While 
in the ungodly, the carnal mind, through a love of sin and an aversion to holiness, has constantly rebelled 
against the Most High God. This feature of true religion was conspicuously exemplified, in the fact, that 
Dr. Owen, a Paedobaptist, and one of the most learned and pious men of the age in which he lived, attended 
the preaching of John Bunyan, an illiterate Baptist preacher. In listening to the doctrinal, experimental, 
practical, heart-searching, sermons of Bunyan, the classical scholar and the learned divine forgets his own 
greatness, and that himself and the preacher were of different sects -- regards him as a servant of the Lord, 
and is willing to learn even from him more perfectly the knowledge of Christ and him crucified.

It gives much additional force to this view of the subject, that not only those who are illiterate, but also 
the most learned and pious men of this day, whether Presbyterians, Episcopalians or Baptists, read, admire 
and love the Pilgrim's Progress. In further illustration of this trait, this coincidence and similarity in 
those who profess true religion, it may be remarked, that Luther, Jonathan Edwards, Dr. Bellamy, Dr. Dwight, 
Dr. Chalmers, Dr. Scott, John Newton, George Burder, Whitefleld, Fletcher, Bunyan, Dr. Gill, Fuller, and 
Dr. Baldwin, though belonging to six different denominations, living at periods distant, and at distances great, 
and under external circumstances much diversified, do nevertheless agree essentially in their views of true 
religion. Now, if thase individuals and thousands of others so variously distinguished agree essentially in 
their views of true religion; and if these views be materially different from those maintained in the Christian 
Baptist; it will require evidence of an extraordinary nature to convince reflecting, judicious Christians, that 
the Christian Baptist maintains correct views of true religion. That this coincidence may not be supposed to 
relate to a single point in theology, let the following verses be considered as embracing so many of more 
distinct propositions. 1 Cor. ii. 14, "But the natural man receiveth not the things of the Spirit of God; 
for they are foolishness unto him: neither can he know them because they are spiritually discerned." Rom. viii. 7. 
"The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be." 
John iii. 3. "Verily, verily I say unto thee, Except a man be born again, he cannot see the kingdom of God." 
Luke xiii. "But except ye repent, ye shall all likewise perish," Acts viii. 37. "And he answered and said, I 
believe, that Jesus Christ is the Son of God." Now if the persons named above, give essentially the same 
exposition or interpretation of these verses; such a coincidence proceeding from persons and circumstances so 
diverse, must go far to produce conviction that their interpretation is true. And if this interpretation be 
essentially different fiom that given by the Christian Baptist, this discrepancy may justly excite an 
apprehension that its interpretation is false. But in the sequel of this examination it will appear that this 
discrepancy does exist. Perhaps no work of the same size has ever been received, by the Christian community 
of different denominations, in these United States, with such universal approbation as Burder's Village Sermons. 
The multitude of new publications which have been issued from the press has not, it is believed, diminished 
its growing popularity nor curtailed its usefulness. It so commends itself to every Christian reader's 
conscience, as in the sight of God, that sectarian prejudice is at once disarmed and the heart led captive by 
the attraction of the Cross. But in the judgment of many, very many Christians, there is as great a discrepancy 
between the view here given of true religion and that exhibited in the Christian Baptist, as there was between 
Abel's sacrifice and, that of Cain -- between Elijah's prayers and those of Baal's Prophets -- between Aaron's 
rod that blossomed and those of the magicians -- between Peter's faith, and that of Simon Magus. It will be 
conceded by all acquainted with the history of the visible church in our own country, that between Hophni and 
Phineas, Nadab and Abihu of the Priesthood, and ungodly ministers, there have been, and still are remarkable 
coincidences, striking similarities -- and their character and their doom ought to bear with solemn, and mighty 
force upon all those who minister, or who expect to minister in holy things. 

But king Saul, Absalom, Jehu, Saul of Tarsus, Simon Magus and Alexander the coppersmith, were characters too 
conspicuous, without the aid of a priestly robe, not to have furnished parallels for "remarkable coincidences, 
striking similarities, and concurrent contextures of events for the present day." Let the religiuus zealot 
behold on record the zeal of Jehu for the overthrow of idolatry, while the golden calves at Bethel remained 
unmolested -- Let him then turn his eyes to the history of these times and then to his own heart -- Let the 
political and the religious aspirant contemplate Absalom stealing the hearts of the people -- spreading the 
seeds of discord, rebellion and treason amongst the peaceable and quiet subjects of his father -- expelling 
him from his throne and from his own habitation, that he might judge and redress the grievances of the people: 
and then let him read the history of passing events, and enquire, is there no coincidence, no similarity? Of 
Simon Mapus it is written: Acts viii. 9, 10, 11, and 13; also 18, 19, 20, 21, 22, 23. "And there was a certain 
man called Simon, which before time in the same city, used sorcery and bewitched the people of Samaria, giving 
out that himself was some great one. To whom they all gave heed from the lenst to the greatest, saying. This 
man is the great power of God. And to him they had regard because that of long time he had bewitched them 
with sorceries. Then Simon himself believed also; and when he was baptized," &c. Here is an express declaration 
that the subject of faith was baptized, and no one can doubt, but he wns baptized according to the mode 
instituted by Christ Jesus the Lord. Yet from the subsequent verses, it is apparent, that as he offered to 
purchase the gift of the Holy Ghost with money. Peter pronounces him to be in the gall of bitterness and in 
the bond of iniquity. Whence it follows, that there may be faith followed by baptism, without the pardon of 
sin or the gift of the Holy Ghost. But as the Lord of truth declares, that he that believeth and is baptized 
shall be saved; it must be inferred that there are two kinds of faith -- the one true -- the other false -- 
the one living -- the other dead -- the one connected with the pardon of sin and the salvation of the soul -- 
the other leaving its hapless subject in the gall of bitterness and in the bond of iniquity, exposed to the 
fearful wrath to come. From Simon's character it is manifest also, that there may be external reformation 
without true repentance, without a change of heart. If then, in his case, there was reformation; a change 
from sorcery -- an abandonment of witchcraft, if there was faith followed by baptism, and yet no pardon of sin, 
no salvation; may there not be between his character and some great one's of the present day, "remarkable 
coincidences, striking similarities?" 

The meaning of the phrase, "The supporters of the popular systems of this age," considered in this position alone, 
would be very ambiguous. On the 12th page of the preface, however, it is acknowledged by the editor that he 
once belonged to the popular religion; but that he fortunately escaped after discovering his danger, without 
being buried in its ruins. It is understood lhat he was a Presbyterian: therefore the legitimate inference is, 
that the Presbyterian system is one of the popular systems of this age, and that by its supporters are meant, 
chiefly, its ministers. Dr. John Witherspoon, Jonathan Edwards, Dr. Joseph Bellamy. David Brainnrd. and Samuel 
Davis, are gone, as is confidently hoped and believed, to reap a long reward in the kingdom of their Father. 
While they were here they did not believe that immersion was essential, in


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the ordinance of baptism -- or to the forgiveness of sin. -- Their spirit however characterized their works -- 
their works demonstrated the reality and holiness of their faith, and marked their transit with beams of 
unfading glory. -- They have left behind successors, supporters of the same system, as humble, as holy, as 
devoted as themselves. -- That such men should be ranked with the false prophets and priests of Baal by the 
late political Sage * of Montecello, can surprise no one acquainted with his religious sentiments. But that 
there should be such a "remarkable coincidence" and "striking similarity" between his sentiments and those 
of the Christian Baptist is worthy of universal notoriety and admiration. The limits prescribed to this number 
remind me, that there is room only to repeat: "Ye shall know them by their fruits." "Do men gather grapes of 
thorns or figs of thistles?"

Abner W. Clopton

-----
* See extracts from Mr. Jefferson's correspondence in the Visitor and Telegraph of Dec. 5, 1829.


[236]

REFORMATION. The last No. of the Millennial Harbinger contains the following sentence at page 81, which seems 
designed for our attention.

"The Rule of Life Of The Columbian Star. -- I know not vrhy it is that Mr. Brantly is so much 
attached to the present order of things, while complaining so much of its inefficiency, and why 
he should at one time talk as if friendly to a reformation, and at another exhort his readers 
to keep in the good old way, alluding to the way of their grandfathers, or ancestors for some 
two or three generations. A little light on this subject would he acceptable. We would thank him 
to ay whether any reformation in the system of things is necessary, and, if any, in how many 
particulars his reformation would consist."

By "The present order of things" we understand Mr. Campbell to mean the prevailing order and doctrine in our 
Baptist churches; and the existing forms of ecclesiastical government. The doctrinal views most prevalent in 
the churches of our persuasion, in the United States, may be summarily expressed in the annexed sentences. The 
sufficiency of the Sciiptures in their present version, for knowledge and practice, is strenuously asserted. 
The total depravation and corruption of human nature, is invariably admitted. The dependence of salvation upon 
election, and not upon man's will, is a tenet generally held with much decision and firmness. The sufferings and 
death of Christ are believed to be the foundation of that Atonement, or Propitiation, or Pacification, upon 
which the salvation of all the elect, is insured. It is believed amongst us that there is a Holy Spirit of 
Promise, by which Christians are sealed after they may have come to the exercise of faith, that this same Spirit 
presides over, and produces every instance of regeneration which occurs in the world; and that he ordinarily 
employs the Word of God as the instrumental action in regeneration. Immersion in the name of the Trinity, is 
regarded as nothing more than the figure, the symbol of salvation. It is not a moral purgation, but the answer 
of a good conscience. To the question -- Dost than believe with all thine heart, Baptism answers, yes. It is a 
most significant answer. The constitution and government of our churches, are such as to provide for the perfect 
independence of every church or congregation, and to make it a religious commonwealth in itself, having authority 
and jurisdiction over its own affairs, and not answerable for its acts to any presbytery, synod, or other 
ecclesiastical tribunal. The duty of extending the Gospel by missions, is generally admitted. The value of 
extensive learning to the ministry, but not its indispensable necessity, is commonly recognized. The duty of 
believers to maintain a holy life is universally allowed; and the claims to the character of Christians disallowed 
to all those who lead unholy lives. The efficacy of faithful prayer in obtaining the blessing of Heaven, is 
confidently believed.

This is a concise view of that "Order of things" to which we are attached, not merely because it is old, but 
because it is true. The "inefficiency" of which we complain, does not originate in any defect of Out system, 
but in its defective use and application. That which is true in Mr. Campbell's system, is not new; and that 
which is new, is not true. "The order of things" under which people live, may be good, whilst their practice 
is bad; and, unless we have had erroneous information, Mr. Campbell himself, is an instance in point to prove, 
that a man may have a good deportment, under an "order of things" which we consider radically bad.

The reformation which we should be pleased to see, and to which we endeavor to make these pages subservient, 
consists barely in one article; and that is, the more exact conformity of Christian practice, to tiat "present 
order of things" which has been briefly sketched above. It is not new systems that we need, it is new hearts. 
There is no necessity to attempt the amendment of the law; but the amendment of morals is highly requisite. "The 
present order of things" is not to be blamed; but they are to be blamed, who charge the faults of their conduct 
to wrong systems, instead of charging them to their wrong hearts. Revolutionists, either in civil or religious 
matters, are often to be suspected. In their harsh attempts to repair the building, they frequently subvert the 
very foundation. In their amputations and excisions, they cut off the vital parts, and thus destroy the very life 
of the body. As they act under a plausible pretext, they can take advantage of public credulity, and proceed to 
almost every extravagance. Another misery with religious revolutionists, is that they never know when and where 
to stop. We may consent to go with them as far as the Old Version will authorise; but when we shall have arrived 
at a limit, they can easily substitute a New Version, and by the help of this can raise us over mountains of 
difficulty. Wesley found predestination and election so strongly blended with the common version of the New 
Testament, that he applied himself to the task of making a new translation. The Unitarians, Snding the Old Version 
rather a dead weight upon them, constructed a new dress for the Testament, from which the more offensive features 
of the ancient readings were carefully expunged. And now Mr. Campbell 


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has a Version, the fabric of which was not 
woven by himself; but collected in fragments and stitched together. Some of these patches he has borrow ed from 
his old Scottish namesake, Dr. George Campbell, a very different man from himself, some from Macknight, some from 
Doddridge, and we know not from how many more. It is obvious, that as the great and good men named above, made out 
their respective versions to suit their own views of Scripture, there can be very little uniformity in a book 
composed of such various materials. Why is it that all innovators become tired of the Old Version and seek new 
ones? Some, who were not innovators, have made new translations of the Bible, or parts thereof; but none of the 
leaders of innovation so far as we know, have remained contented with the old fashioned Book in its present dress.


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CHRISTIAN INDEX.
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Vol. II. Philadelphia, April 17, 1830. No. 16.
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[247]


CORROBORATION.

The writer of the annexed statements has sent us his name, and referred us to a respectable voucher in this city 
for his character and Christian standing. We therefore publish his representations, because they are made by an 
eye witness, and one conversant with the facts which he affirms.

Cincinnati, March 10, 1830.

Mr. Editor, -- By giving the following lines a place in your valuable paper, you will expose error, promote the 
cause of Christ, and greatly oblige your subscribers in this elate, and in Kentucky.

On perusing a late number of what is called the "Christian Baptist," dated January 4, 1830, I found a slanderous 
and allusive letter against you, written by some person, under the name of a "Western Baptist." As a lover of the 
cause of Christ, sir, I cannot see such an abuse of your character, and such gross perversion of the scriptures, 
without employing my pen to inform you, what sort of characters these men are, who stand by their leader Alexander 
Campbell, and seem so desirous to uphold his cause.

In the first place, this writer in the "W. B.," says you have made no less than "seven charges" against his friend 
Campbell. Unfortunately for Mr. C's. champion, however, these charges can all be proved -- and I will add one more. 
I have myself heard Mr. Campbell tell poor unconverted sinners, to come, and be converted, to have all their sins 
remitted. The Campbellites in this section of the country, as a body, have the least information, and the least 
appearance of religious character of any other sect that has made any pretensions to religion.

I can inform you, sir, that our regular Baptist preachers in Kentucky, are men of character and talents -- such as 
Brethren S. M. Noel, Vardimar, Dillard, Brice, Buck, Waller and Dudley; these with many othars in the State, preach 
the necessity of the new birth -- the death and sufferings of Christ -- and the necessity of the Spirit of God to 
quicken the soul, as the foundation of the sinner's hope.

Those Campbellites and backwoods-men, who have learned to talk from reading A. C's. anti-"Christian Baptist," tell 
us, that there is no salvation, without being immersed. There are two preachers in this state who have been taught 
as above; one of them, some time ago, told his congregation to come forward and be immersed -- "Come," said he "and 
get your title bond for the kingdom of Heaven!" then added, "I got mine in the Ohio river." Another preacher, among 
Campbell's adherents, observed that philosophers in old times, were mistaken when they told us to believe with 
all our hearts -- "you know," said he, "that a man's intellect is in his head; therefore in this age of improvement, 
it ought to be read 'If thou believest in THY HEAD, thou shall be saved!'"

Some of these men, with whom I am acquainted, have gone Bo far, as with profane oaths to declare that Mr. Campbell 
is the best man in America, because be preaches against the priests -- and affirms that preachers ought not to 
have money for preaching, and making so much noise about the Sabbath -- that Sunday is not the Sabbath, and ought 
not to be kept. Mr. Campbell and his illiterate proselyte converts are opposed to almost every thing that looks 
like the religion of the Bible; such as Bible Societies, Missionary and Tract Societies, Sunday schools, &c. He 
sometime past in his Christian Baptist, ridiculed the idea of experimental religion, and said "there was no such 
word in his dictionary" -- and therefore infers, there is no such thing. We may well pity the case of a man, who 
thus argues, for I doubt not but he speaks, that which he sincerely believes. The substance of the preaching of 
this man, and his followers, consists in telling their hearers to "reform, and be immersed, and thus to have all 
their sins remitted." I will here relate a circumstance that occurred a few mouths since -- a female came before 
one of their congregations, (for they do not believe in a church, -- Mr. C. says the word church, ought to be 
congregation,) and was atked by the preacher, -- Well Madam, do you believe in Jesus Christ?" "Yes, sir," "Is it 
your wish to be immersed?" "Yes sir." These are the only questions they ask -- thry never put any questions about 
depravity, and never preach about it, because they deny it. So this poor deluded woman, went into the water, and 
was immersed. A short time afterwards she was asked, if she felt happy, "Yes," she replied, "for I felt when I was 
going into the water, that my sins were dropping off; and when I came up out of the water, they were all gone -- 
all washed away" -- and this is in perfect accordance with what Mr. C. says in one of the last numbers of his paper.

I know of no more than two at present, of these active preachers who ride round Kentucky, and make so much noise, 
about this system -- as they are yet young men, I hope and pray the time may not be far distant, when tha Lord in 
his infinite mercy, may stop them from thus endeavoring to pervert his word, and that they may be savingly 
converted to the knowledge of the truth as it is in Jesus; then they will be equally zealous in preaching that 
Gospel, they are now laboring to destroy. This winter, these men, with a few of their friends, went to a church 
meeting at a brother Hickman's meeting house, a few miles from Frankfort, when they seemed determined to break up 
the church, and to carry their design into effect, they cryed out, "This church is in Babylon," (as this is their 
cant phrase,) "away with your creeds and confessions of faith!," and it was actually put to vote, whether the 
church would continue her former constitution and order, or, destroy her articles of faith; and these Campbellites 
from a distance, had the presumption and wickedness, to vote down their articles by a small majority -- at length 
one of the brethren moved for an adjournment to that day week, which prevailed -- and at this adjourned meeting they 
re-considered the subject, and tried the vote again, Our Brother Noel, attended that 


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meeting, and after pointing out their wicked conduct in trying to break up the church, a proper impression seems 
to have been made, and if my memory serves me, there was a majority of sixty-seven, who voted for the old 
constitution! Thus were these men, in this instance, baffled in their disorganizing attempts.


---------


For the Columbian Star and Christian Index.

SLANDER REFUTED.

In order to destroy the effect of the report, unanimously adopted, by the Beaver Association last year, 
in reference to the sentiments and errors of Mr. A. Campbell, Mr. C. in the March number of the mis-called 
Christian Baptist, has judged it necessary to represent the whole as the result of malice and envy. For 
the accomplishment of his nefarious purposes he has found it necessary to drag Mr. Winter into the 
controversy -- a man who has not been at the Beaver Association since 1827, and who knew no more of the 
report of the Association than Mr. C. himself, till it was published in the Minutes. But it was necessary 
for him to blast reputation, in order to accomplish his purpose of deception and falsehood.

We, the First Baptist Church of the city of Pittsburgh, feel it incumbent upon us for the sake of truth and 
righteousness, to state to the public, That every particular published by Mr. C. in vol. 7, page 184, of 
the C. B. * respecting Mr. Winter, is unqualifiedly false, and without even the shadow of truth to sustain 
him in his slanders. That so far from Mr. W.'s coming to Pittsburgh in the midst of winter, it was in the 
midst of summer; and he was introduced by Sidney Rigdon to the Church as one whose papers he had examined, 
and who was worthy of their brotherly regard -- that instead of having a large family of seven or eight 
children, he had but one -- that instead of being in abject circumstances, he received the assistance or 
support of no one member of the church -- that he went to housekeeping in about six days after his arrival -- 
that we can attest he purchased furniture with his own money -- that Sidney Rigdon never became responsible 
for him for one cent, in any shape, at any time; nor can he produce the testimony of a being on earth to 
whom he became responsible -- that the said Rigdon never spoke to one of the church to awaken his sympathies 
in Mr. W.'s behalf -- that Mr. W. needed no sympathy, but was able to supply his own wants, and to preach 
free of charge to the destitute churches around. That Mr. W. had no hand in causing the division in the 
church at Pittsburgh, nor did he call the faction, the church; but a large and respectable council called 
it the church. Nor did Mr. C. labor to defeat it In the Association which sat in this city, for he and his 
adherents for him labored for two hours to obtain a seat in the Association, and was ultimately refused one. 
And in short, that every statement made by Mr. C. in reference to Mr. W. is unqualifiedly false.

That in reference to the alleged slanders which Mr. Williams was instigated to publish about him in the "Star," 
he published what he had received from his, Mr. C.'s father, and from his immediate disciples. What the faction, 
the dignified name, which Mr. C. has given the church at Pittsburgh, did, and the history connected with the 
difficulties in the Pittsburgh church, will soon be laid before the public in a pamphlet. In the mean time 
we remain the friends of truth and righteousness.

Done by order of the First Baptist Church in Pittsburgh, and signed by order of the Church this 27th day 
of March, 1830. Wm. H. HART, Clerk.


------------
* The following is the statement to which reference is made. "Some few yean ago a Mr. Winters (I am sorry that 
I am compelled to mention his name,) said to be a Regular Baptist preacher from England or Wales, was sent or 
came from Philadelphia to Pittsburg, in the depth of winter, with a large family, in the most abject circumstances. 
Brother Sidney Rigdon was then Bishop of the Baptist Church in Pittsburg: and, as a Christian Bishop ought to 
do, he took pity upon his brother Winters; took him into his house, with all his family, say seven or eight 
children, and sustained them for some weeks, I know not how many; and finally rented, upon his own responsibility, 
a house for his brother Winters, and stirred up the brethren to minister to his want*. He was also invited into 
the pulpit and occasionally proclaimed his tenets to the congregation. After he had got warmed and filled he 
began to make a faction in the church by insinuating that his brother Rigdon was not sound in the faith, (though 
he had been very sound in charity towards him.) He said that the church had departed from the faith once 
delivered to the Welsh saints, and was no longer built upon the foundation of John Gill and Andrew Fuller and the 
Philadelphia Confession.

"By creeping into houses, and leading captive silly women, and some two or three men, he made a faction, 
amounting, I think, to 12 out of from 80 to 100 members. These Mr. Winters called "the church; and at the 
next Association which met in this city an effort was made, which I labored to defeat, to make the twelve 
the church. Thus I became obnoxious to the wrath and resentment of Mr. Winters and his party. They were defeated 
at that time. Finally, Mr. Winters left the city and went into the bounds of the Beaver Association. Mr. Rigdon 
also, some two or three years afterwards, left the city, and went out into the countrv bordering on the Mahoning 
Association. Mr. Winters' party fell for a time under the episcopacy of the celebrated pedestrian Lawrence 
Greatrake; but he and they not being able long to hold on their way, a young man from Somerset, called Mr. 
Williams, took them under his episcopacy; and he also, instigated by the same faction, wrote, a letter to 
the "Columbian Star," setting forth various libels and slanders against me, for which I called him to an 
account. He I then, and his brother Winters, both joined the Beaver Auociation; and not unfrequenlly since 
have these gentlemen, especially Mr. Winters, endeavored to sow discord in the neighboring churches. Mr. Winters 
got into some two or three churches which once belonged to the Mahoning Association, and there played the 
same game which he played in PitUburg. One or more of these churches were divided by his instrumentality; and 
since I left home I learned from the Minutes of the Beaver Association they had joined them. This narrative 
I know is substantially correct in all its prominent parts, though I write it from my own recollections only. 
And if pressed, I know I can make it out more fully and circumstantially. But enough is told to show how, 
and why, this anathema came out in the Minutes of the Beaver Association." 

--------------

Note 1: The pamphlet referred to may have been an updated version of an earlier 12-page booklet:

"A Brief Statement of the Articles of Faith, and Order of the First Regular Baptist Church, of the City of 
Pittsburgh: Constituted in A.D. 1812." By The First Baptist Church of Pittsburgh. Printed by Cramer & Spear, 
Franklin Head, Wood Street., 1828


Note 2: Campbell's "Beaver Anathema" editorial appeared in his Christian Baptist of March 1, 1830


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THE COLUMBIAN STAR
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CHRISTIAN INDEX.
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Vol. II. Philadelphia, May 8, 1830. No. 19.
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[294]

MISCELLANEOUS RECORD.

An Amicable Discussion. The last No. of Mr. Campbell's publication, styled the Millennial Harbinger, contains 
a communication from the respected pen of Robert B. Semple. This article was drawn from Mr. Semple by some 
remarks which Mr. Campbell had published respecting him; and is intended to correct an error, as well as to 
state the truth. We lay before the readers of our paper Mr. Semple's letter to Mr. Campbell, and Mr. C.'s 
answer, with this single remark; that the latter gentleman has made the longer speech, but has evaded the 
question respecting the influence of the divine Spirit in the conversion of men, whilst the former comes directly 
to that point. Truth is usually short and simple, but error delights in mazy prolixities.


Washingtan City, March 23, 1830.

Brother Campbell, -- You seem to allow me (in your last notice of me) to be, at least, not under the influence 
of prejudice. This, I assure you, is the fact. Indeed, so far as I can judge of myself, I am prepossessed in 
your favor. Your able defence of baptism against Walker and M'Calla, and recently the complete route of Owen and 
Atheism, hare produced favorable impressions upon my mind. But, sir, under all these partialities, I am more and 
more compelled to say, that if your view of Christianity be correct, I have read and studied my Bible in vain. 
You say of me, "Although unable to rise above all earthly associations, and the long received opinions which a 
long course of reading and teaching had riveted upon his mind," &c. Now, my dear sir, the fact is exactly the 
other way. My early opinions, my education was predicated upon a system greatly in accordance with your views. 
In the very first Christian lesson ever taught me, I


[295]

was directed to answer that my name was Robert, and that obtained this name in my baptism, "wherein I was made 
a member of Christ, a child of God, and an inheritor of the kingdom of heaven." As my mental powers expanded, 
was farther taught to read the scriptures, and pray in privat and public; to go to preaching1, and to practice 
moral and religious goodness. So far from being taught to seek for experimental religion, or the attainment of 
the Holy Spirit, I was constantly informed that this was fanaticism inculcated by the enthusiasts of the day. 
That a mere belief of the Saviour and of the Scriptures, and to practice virtue, were all that was necessary to 
please God. I not only was taught this system, but I imbibed it and acted upon it above many. 1 could in sincerity 
repeat the creed, (called the Apostles' Creed,) and thinkingly say I adopted it as my belief. The preaching which 
I heard regularly was also distinctly of this kind. Neither you, nor I, nor any other preacher of the present 
time, could more plainly inculcate the necessity of believing and reading the scriptures, than the preacher 
whose ministry I first attended.

Well, sir, I was quite satisfied with my religious attainments, and lived satisfied until I was tweniy years 
old. My present views were the effect of subsequent convictions: and as you admit that you and I can discuss 
matters without any uncourteous feelings, I will now relate to you how the change took place in my thoughts 
and feelings. As I said sbove, I was taught to look upon every expression which claimed the influence of the 
Holy Spirit as being enthusiasm, and I acted upon it; I failed not to make light of any thing of that sort 
advanced where I was. It is worthy of observation that this was really the very subject on which the conversation 
turned on the day of my conviction. An old disciple was talking very ardently about his conversion. I said to 
him, What do you mean by conversion? Do you think that men can feel the influence of the Holy Spirit now as in 
ancient times? He paused and solemnly answered, "I do, and that there is no saving faith without the influence 
of the Holy Spirit." He went on to quote text after text to prove it, until I became astonished. My first thought 
was (for I said nothing) a determination to read the New Testament again, with a view, to ascertain this point. 
I did so, and made use of the blank leaves at the beginning and end of the book, to note down such texts as 
seemed to maintain the real operation of the Holy Spirit upon the human heart, &c. This I did that I might turn 
to them again and examine them closely. The result was a firm belief that, without the influence of God's Spirit 
directly upon my heart, I could not be saved. Well, sir, I sought it -- I sought it as a sinner, a justly 
condemned sinner; and I have found it, thanks to sovereign grace! More than forty years have passed off since, 
during which time I have labored to correct my errors and to search for truth. The effect of this forty years 
examination is a conviction, amounting to assurance, that the Holy Spirit begins, and carries on, and finally 
completes the work of salvation. Indeed, how can I believe otherwise? -- It is the sheet-anchor of my tempest-toss'd 
soul. It is the light of my eye, and the strength of my heart. My own spirit groans and grapples in the dark 
until God's Spirit helpeth my infirmities and beareth witness with my spirit that I am a child of God. This, 
my friend, is no matter of speculation. It is a foundation truth that must stand sure. If this could be destroyed, 
I know not what the righteous would do. God has sealed his own people with the Holy Spirit of promise. God's 
word is the production of God's Holy Spirit. It is equally true that his work is also.

Why should it be thought a thing incredible that the Holy Spirit is active as the efficient agent of man's 
salvation? He moved upon the face of the waters and formed creation. Shall the greater work of salvation be 
effected without him? An almighty arm was necessary to make atonement for sin and to bring in an everlasting 
righteousness for man. Will it not require an almighty arm to apply the atonement, and to make the death of 
the Son of God effectual, "that of those which his Father had given him, none should be lost?" God's word is 
a precious treasure, but it is precious because the Spirit opens our understandings that we may understand the 
scriptures. Without the Spirit the word would be a dead letter, as it really is to thousands who have it in 
their hands. God honors his word by accompanying it with his Spirit. It is the Spirit that makes it sharp and 
two-edged: Without it the word neither cuts nor pierces. If the world has been standing not quite 6000 years, 
as some say, then nearly half that time it was without the written word; yet doubtless many thousands, (I hope 
many millions,) went to glory without the word. The Spirit made direct revelations to their souls, and pointed 
them through a long vista to an expected Saviour. Do I, then, make void the word? God forbid! Yea, I establish 
the word. It is because the Spirit of God sustains it, that it is more stable than heaven and earth. To conclude, 
my brother, show me thy faith wrought by the word, and I will show thee my faith wrought by the Spirit through 
the word.

When I began I meant to write a short epistle, somewhat explanatory of your paragraph respecting me. I've 
lengthened it out. Be it so. Take it and let it go for what it is worth. Perhaps you may hear from me aguin, 
upon other points.

Dear brother, the above contains some hasty effusions on some points in which we differ. I have not even copied 
them; yet I believe I'll venture to let them go for what they are worth, either into your old or new publication. 
You have the advantage of most men in point of style; but if any discussion should take pLce between us, I hope 
it will be with a sole view to elicit truth, and not for mastery. I hope also it will be accompanied by prayer 
and a holy temper.

Yours affectionately, R. B. SEMPLE.


------


REPLY TO ROBERT B. SEMPLE.

Brother Sample, Dear Sir, -- The arrival of your letter when the copy for this number was nearly completed, 
prevents me from paying so minute an attention to it as I would have done had it been received at an earlier day. 
I think I told you when parting in Essex, that if you and I should never approximate nigher to each other in 
our views, I would nevertheless still love and esteem you as a Christian -- as a citizen of the kingdom of heaven. 
Since parting with you I have found this affection and esteem increase; and your letter before me is a new 
excitement to the cultivation of all brotherly kindness and charity. It gives me pain to have to differ in a 
single opinion from one whom I venerate so highly; and glad would I be if I could say a hearty Amen to every 
sentiment in your letter.

One consolation I have, that you and I believe all the same gospel facts. We believe every fact which Paul called 
the glad tidings, viz. that "Jesus died for our sins, -- that he was buried; and that he rose the third day 
according to the Scriptures." Nay, we are equally assured of all facts in the gospel history, and consequently 
are of one faith. I do not think there is one historic fact in all the testimonies of the four Evangelists in 
which our faith is not the same. We are not only of one faith, but we agree in one immersion also. You say that 
we ire buried with Christ in immersion, and raised with him; and that in this act we put him on. We do not differ 
in the one Lord -- in the one God -- in the one body—in the one Spirit, which animates that one body; and in the 
one hope of a glorious resurrection from the dead. In some points of view we differ on some of these unities, or, 
rather, we view them with more or less distinctness and force. We pray to the same God and Father, through the 
same Lord and Saviour, and by the same Holy Spirit. In a word, we agree in a thousand things, constituents and 
connectives of the Patriarchial, Jewish, and Christian Ages of the world. But we differ in the strength or 
weakness -- in the latitude or longitude of our conceptions of some matters and things connected with, or 
proceeding from the seven unities. 

You are pleased to commence with the good old catechism of the church of my grand father. I was taught the 
Westminster "Larger and Shorter," but "when I became a man put away childish things." Well now, brother Semple, 
there is, as a Vermont Telegraph says, the refraction of some great truth below the horizon of the Episcopalian 
world in this very answer. And you and I both agree in the proposition that neither the "Church of Rome" nor 
"the Church of Engand" has lost all truth; I agree with both of them in many


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items, and so do you. Had you not been sprinkled, and had you been a believer of the testimony which God gave of 
his Son before you were baptized, I would not much dissent from the answer which you were taught to give to that 
question. These circumstances, however, alter the case very much. The sprinkling of a speechless and faithless 
babe never moved it one inch in the way to heaven, and never did change its heart, character, or relation to God 
and the kingdom of heaven. But not so a believer, immersed as a volunteer in obedience of the gospel. He has put 
on Christ; and whatever belongs to the husband belongs to the wife: "You are Christ's property, and therefore all 
things are yours." You and I agree that we have righteousness, or pardon; that we have all the blessings of 
salvation through Christ; that his blood cleanses from all sin; and that the reign of God is righteousness, peace, 
and joy in a holy spirit. The question is, At what instant of time do we enter this kingdom, or come under this 
reign of God; and by what means? I say, the moment we vow allegiance to the King in the constituted way -- the 
moment we are naturalized -- the moment we are born of water and the Spirit -- the moment we put on Christ -- the 
instant we are converted, and not before.

It was, you say, upon the face of the waters the Spirit first moved in creating. It is upon the face of the waters 
the Spirit still moves in recreating. Jesus himself came by water before he came by blood. It was while wet with 
the waters of the Jordan, the Spirit descended upon him. Thus the Spirit, and the water, and the blood, agreed in 
one testimony concerning him. You have referred to the Spirit moving upon the waters -- I refer to the New Testament 
allusions. I do not, however, argue from them, save allusively, to this subject. No; it depends upon a plainer, 
a more literal, a positive testimony. Please examine again my essays upon immersion.

The question between us is not whether the reign of God is not righteousness, peace, and joy in a holy spirit; 
but the question is, Do we come under that reign, or enter that kingdom, bffore or after immersion? This is the 
single question which embraces all the ground about immersion. After the most minute, patient, devout, and long 
protracted examination; after hearing all objections, and examining them with care, I am more and more confirmed 
in the conclusion to which I had come in my debate with Mr. M'Calla in 1823. I will, however, examine and regard, 
with all attention, whatever you may please to offer upon that question which embraces the whole subject.

The next point, and the remaining one in your letter, is what refers to the operation of the Holy Spirit. You 
favor me with what you suppose to be a correction of a mistake into which I had fallen concerning your early 
reading and teaching. I am much pleased with the narrative which you give, though it does not relate to what I 
had in my eye in the remark quoted. I did not mean that period of your life from childhood to twenty; so much as 
the early part of your public life as a preacher and teacher. This, however, is a small matter. Your narrative 
is an interesting one, and worthy of attention.

It is strange to the unreflecting and inattentive observer of the human mind in all its developements, what 
different conclusions men will arrive at from the same premises; and with what tenacity they do adhere to them 
from the supposed sincerity and honesty by which they have arrived at them.

About the same year in your life and mine, I began to examine most diligently the holy scriptures on the work of 
the Holy Spirit. I took your course, I noted down the passages, and have to this day upon the blank leaves of a 
Testament many references still extant. I had received an education different from yours in many respects; more 
evangelical as you would call it. From the age of sixteen I read devoutly, at intervals, the moit "evangelical 
writers. I bought "Baxter's Call to the Unconverted," and "Allen's Alarm," that I might be converted, hearing 
them highly commended by the pious. Boston's Fourfold State, Newton's, Bunyan's, and Hallyburton s Memoirs, and 
all the converting * books were sought after and read with avidity. The accompanying influences of the Holy 
Spirit, were prayed for most ardently on these and other works, as well as on the Holy Scriptures. After I had 
hope that I was converted, and differed much from those mere moralists of whom you speak, who called praver and 
devotion, except in a stone house denominated a church, fanaticism; I say, after I hoped that I had passed from 
death to life, I began to examine this subject, and with the aid of the great and "evangelical Dr. John Owen." 
He was a great favorite with me; I read most of his works and with especial delight his "Christo Logia." or "the 
Person and Glory of Christ;" his "Death of Deaths in the Death of Christ," the strongest work against the Armenians, 
I ever read: his treatise on independent church government; and, above all, his work on the Holy Spirit, in two 
large octavos. -- This work I ate up -- I wrote it off in miniature on two quires of paper, in order to make my 
own of it. Not a verse that mentions the Holy Spirit, which he does not take notice of. I was thoroughly imbued 
with his systematic illustration of it. Other works of his I also read; but this became a text-book. So that I was, 
at the age to which you allude, perfectly indoctrinated into the right faith, as the evangelical Christians called 
it. I think I informed you once before how laboriously and extensively I had examined the question of faith. For 
the space of one year I read upon this subject alone, Fuller, Bellamy, Hervey, Glass, Sandeman, Cudworth, Scott, 
M'Lean, Erskine, cum multis aliis, were not only read, but studied as I studied geometry. And I solemnly say, 
that, although I was considered at the age of twenty-four a much more systematic preacher and text expositor than 
I am now considered, and more accnstomed to strew my sermons with scores of texts in proof of every point, I am 
conscious that I did not understand the New Testament; not a single book of it. Matthew Henry and Thomas Scott 
were my favorite commentaries. I read the whole of Thomas Scott's commentary in family worship, section by section. 
I began to read the scriptures critically. Works of criticism from Michaelis down to Sharp, on the Greek article, 
were resorted to. While these threw light on many passages, still the book as a whole, the religion of Jesus Christ 
as a whole, was hid from me. I took the naked text and followed common sense; I read it, subject to the ordinary 
rules of interpretation, and thus it was, it became to me a new book. Then I was called a natural man; because 
I took the natural rules of interpretation. 'Till then I was a spiritual man, and a regenerating interpreter. But 
alas! as I learned my Bible I lost my orthodoxy, and from being one of the most evangelical in the estimation of 
many, I became most heretical. I can only say for the spirit which actuated me, that it was a most vehement desire 
to understand the truth. I did most certainly put the world out of my sight. I cared no more for popularity than 
I did for the shadow which followed my body when the Sun shone. I valued truth more than the gold of Ophir, and I 
sought her with my whole heart, as for hidden treasure. My eye was single, as King James' Translators said. I paid 
no court to the prejudices of the world, and did sacrifice every worldly object to the Bible. This much of my 
experience and history I deem due to you for the narrative you have given. I would only add that experience has 
taught me that to get a victory over the world, over the love of fame, and to hold in perfect contempt human honor, 
adulation, and popularity, will do more to make the. New Testament intelligible, than all the commentators that 
ever wrote.

But, brother Semple, I do not claim any regard or authority to my conclusions from an argument drawn from these 
premises. No: I appear before the public with the Bible in my hand. What I cannot evince and demonstrate to be 
the mind of the Holy Spirit from that, my experience, or my labors in pursuit of truth, will not be plead as any 
evidence in faror of its truth; for in discussing the views of others I will not allow an argumentum ad modeitiam, 
an argument addressed to my modesty, to have any weight.

I differ not from you in the conclusion, that the Holy Spirit begins, carries on, and consummates the salvation 
of men. But the question is, whether independent of, accompanying, or simply by the word of life,? Much has been 
said upon this

---------------
* The reader will of course notice the reckless levity with which the writer treats the good man here named. "All 
the converting books," sounds to us more like an infidel than a christian expression. Ed., Star & Index.


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subject already; and much may yet be said about it, before the speculations of the dark ages shall be banished.

In the mean time, I must close this response for the present, not fearing to let your letter stand without a 
full examination till my next. The remarks in this number on the 8th chap, of the Romans and on the word of God, 
written before yours was received, embody much matter pertinent to your letter. To these in the mean time I refer 
you and my readers.

I have long thought that the best way to understand the work of the Holy Spirit, is to take every sentence in 
which it is named, one by one, and in the light of their respective contexts decide their import. When you attempt 
this, or have done it, you will find no text supporting the views of Andrew Fuller's previous holy disposition 
infused, anterior to faith. This idea, sometimes called "sovereign grace," is the radix of the system, and of 
the religious metaphysics of this age.

You speak of the Holy Spirit bearing witness with your spirit. If you mean in any other way than by the written 
word? I had a long conversation in Richmond with a Methodist teacher on this subject. He claimed some sort of a 
witness in the heart from some suggrestion of the Spirit attesting his conversion. The Holy Spirit witnessing 
with our spirits that we are children of God, I understand to be the concurrence of the testimony with our own 
experience. But of this again.

In the meantime, brother Semple, be assured that my views of the Institution of Jesus are antipodes to that cold, 
formal, moral, lifeless system, in fashion in Old Virginia, in the tobacco age. The result of the Gospel when 
obeyed, according to my proclamation, is, "righteousness, peace, and joy in a holy spirit." And for you and all 
the saints, I can pray with Paul, "The favor of the Lord Jesus Christ, and the love of God, and the communion of 
the Holy Spirit, be with you all." Amen. In hope of immortality, yours,

A. CAMPBELL.

April 2, 1830.



=============================



THE COLUMBIAN STAR
AND
CHRISTIAN INDEX.
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Vol. II. Philadelphia, May 29, 1830. No. 22.
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For the Columbian Star and Christian Index.

Charlotte Court House, Va. May 11, 1830.

STBICTURIS OX THK PRXFACX TO TDK "CHBI8TIAX BAPTIST." No. II.

Matt. vii. 16. "Ye shall know them by their fruits. Do men gather grapes of thorns or figs of thistles?"

It was desirable, that the first No. should embrace all the remarks intended to be made on the preface. But it 
was found, that to protract it, would not comport with my fixed determination to render all the Nos. so concise, 
that if they should fail to instruct and please, they might not. weary and disgust the reader by a tedious 
prolixity. Though the field before me is extensive and fruitful beyond all my former conceptions, it is not my 
intention to pass precipitately over it; but according to my promise, in my introduction, to examine it calmly, 
delib»rately, and at my leisure. The difficulty lies, not in finding features which in my view are superlatively 
objectionable, but in the selection of those, the discussion of which may promise, if peradventure the Lord will, 
to contribute to the peace, happiness and stability of those churches and disciples who may think my remarks 
worthy of perusal. If in the selection or execution I should fail, I must plead, not a dearth of materials, but 
incompetency of judgment. Repetitions are, in many cases, justly censurable; but in the investigation of points 
in theology, as well as in philosophy, civil and political law, it is found, that certain propositions, axioms 
and maxims are of such importance as to render a frequent recurrence to them not only admissible, but also 
absolutely necessary. No apology therefore will be made for the recitation of an interesting quotation from the 
Preface found in No. 1, in the following words.

"We have learned one lesson of great importance in the pursuit of truth; one that acts as a pioneer 
to prepare the way of knowledge; one that cannot be adopted and acted upon but the result must be 
salutary. It is this: Never to hold any sentiment or proposition at more certain than the evidence 
on which it rests; or in other words, that an assent to any proposition tfiould be precisely 
proportioned to the evidence on which, it rests. All beyond this we esteem enthusiasm -- all short 
of it incredulity." In connexion with this proposition or useful lesson which is intended to be kept 
steadily in view as a "pioneer;" it may not be improper to introduce as an auxilinrv whit, with me, 
from long observation has grown into a maxim, it is this: To take it for granted, that the man who 
professes to know more than any one else, or to be able to do more than every one else, whether he 
be a schoolmaster, physician, lawyer, preacher or teacher of religion, may be justly suspected of 
being exceedingly vainglorious, or of designing imposition. The following exemplification, from the 
best of my recollection, is offered. It is pretty. distinctly remembered, that while I resided in the 
town of M_____, N. C. a stranger made his appearance there, in the character of a preacher of the 
Gospel and a teacher of English Grammar. His appearance, if not prepossessing, was not forbidding. 
His genteel dress and decorous department procured him easy access into respectable society: while his 
volubility in the pulpit, secured him the respectful attention of all those, at least, who were 
desirous to hear or tell some new thing. It was soon understood, that he professed to be able to 
impart to his pupils, whether men or woman, boys or girls (making no allowance for difference in 
capacity) in a few weeks, perhaps four at most, a thorough knowledge of English Grammar. To aid him 
in effecting this extraordinary work, he carried with him a wooden box or machine, in which were 
curiously arranged moveable pieces of wood, marked with Noun, Pronoun, Verb, Participle, &c. and 
which, upon the touch of a moving spring, would instantly meet the eye of teacher aud pupil. As 
several who were scarcely able to read English were anxious to understand Grammar -- and as the term 
was very short and the tuition fee, for each pupil, sixteen dollars only, he obtained patronage. The 
old schoolmaster was suffered to pursue, almost unnoticed by any save his immediate pupils, his 
wonted, beaten track, with Murray in his hand: and venturing to suggest his doubts and fears, that 
the captives of novelty would be miserably gulled by the strange Bishop, was undoubtedly suspected 
of jealousy, envy and malevolence.

The machine went into operation. The gaping pupils attended, in company with others as credulous as 
themselves. The weeks expired. The Rev. Bishop, too benevolent to ask any pay for his pulpit exhibitions, 
pocketed his sixteen dollars -- expressed his gratitude to his generous patrons -- and went his way. 
And it is confidently presumed, that in sixteen weeks, most if not all the pupils knew not much more 
of the real principles of English Grammar than they did before they saw the Rev. Mr. T. and his 
wonder-working machine. The relation of this incident is not designed to depreciate any attempt to 
improve the mode of instruction in any branch of learning. Great improvements have been made not in 
this branch only, but in many others. The objection lies against the great profession. This disposition 
is not only censurable but odious every where: but especially in teachers of religion. Proverbs xxvii. 2. 
"Let another man praise thee and not thine own mouth; a stranger and not thine own lips." Men of real 
discernment and merit, are content to let their works speak for them: for they know that high professions 
are the almost invariable concomitants of imposture. It is now proposed to prosecute the examination.

Preface: "In this place I must cite the words of the justly celebrated Dr. George Campbell, author of 
the best translation of the four gospels which ever yet appeared in our language."

Remarks: This is a bold, ambiguous proposition, involving considerations of high import, and must necessarily 
be either true or false. As this translation of the four gospels is now connected with the other parts of the 
New Testament, translated by M'Night and Doddridge, and forms what is called the new translation,of the New 
Testament, lately edited in the office of the Christian Baptist; it may be fairly inferred, that the latter 
translations are considered equal to that of the four gospels by Dr. George Campbell: so that if the proposition 
as stated above, be true, the new translation of the New Testament, recently published, must be the best which 
ever yet appeared in our language.

That the proposition thus extended, is constantly and zealously maintained by the Christian Baptist, needs 
no proof. That it is believed to be true, and adopted as an article in the new creed of those who espouse 
the sentiments of the Christian Baptist is manifest not only from their open avowals, but from their industrious 
attempts to circulate this new translation of the Testament among saints and sinners who already possess a 
Bible. It cannot be unfair then in examining the pretensions of this proposition, to speak or write of it, as 
applicable to the new translation of the New Testament. If the proposition be true, the common version which 
has sustained the ordeal of criticism for more than 200 years, ought to be rejected, and the new one adopted. 
It is said, that the common version is the joint production of forty-seven men, ["]eminent in learning, and 
particularly well acquainted with the original languages in which the Old and New Testaments were written." 
It was published in the year 1610. That it has been generally approved by men of piety and learning, in the 
various denominations of Christians, at being safe and sufficient in all points deemed vitally important, clearly 
appears from its age and from the reverence in which many


[340]

such now hold it. But notwithstanding this, if the new be the best, all who read the Testament ought to throw 
aside the old and buy a new one. The Bible Societies ought never to publish another copy of the old version. 
In their very constitution it is especially provided, that the common version of the Scriptures, without note or 
comment, shall be circulated. But if the new be the best, they ought to reform their constitution so as to embrace 
the new version. If this be the best, then the common version ought not to be taught in Sabbath Schools. In fact, 
if the proposition be true, the new translation ought to be universally adopted. These are some of the consequences 
that ought to result, if the proposition can be demonstrated to be true; and they are sufficient to justify an 
examination of the evidence on which it rests; because in this proportion alone can it claim our assent. The 
present version has been the guide of the church, in its various departments, according to their different 
interpretations, for more than two centuries. It is evident, that those who agree as respects the ordinance of 
baptism, in whatsoever way they may think it ought to be administered, do nevertheless differ, in points, considered 
by each, far more important as respects the proper ground of fellowship. The common version of the Scriptures, it 
will not be denied, has been the instrument of effecting much good, notwithstanding the diversity of religious 
sentiment which has attended its success. And the history of the gospel church will serve abundantly to prove, 
that professors of religion who are bound together by no stronger cords, than the observance of an external 
ordinance, may be as hostile to one another as were the Jews -- and as hostile to the truth as was Saul of Tarsus.

Under these considerations it might have been expected, that in announcing to the church and to the world, that 
a version of the Four Gospels, and by consequence, of the New Testament, has been made, with higher claims to 
confidence than any which has ever yet appeared in our language; a modest man, distrustful of his competency, and 
conscious of his liability to err, through prejudice or motives of interest, would have published, in connexion 
with the announcement, evidence every way unimpeachable and free from suspicion. His unequivocal proposition, with 
the highest claims to public confidence, is brought forward however, without the sanction of Scotch, British, or 
American Reviews. No assurance is given, that any Assembly of ministers, any Synod, or Association, has weighed 
this new translation and found it to be true and trusty.

From the very title of the Christian Baptist it might be supposed, thnt this translation had been submitted to 
a competent number of learned and pious Baptists for their examination: and that having passed their scrutiny, 
it had received their unqualified approbation. No such evidence however has been adduced. And indeed, according 
to the sentiments of the Christian Baptist, none such was necessary. For while all such bodies are regarded as 
being under the dangerous influence of creeds or systems, itself seems to claim an infallible key of interpretation 
to which all creeds, sects and sectaries should yield. Let it be observed, that, in Dr. George Campbell's version 
of the four gospels, the word immersion is substituted for the more ambiguous term baptism. The same change is 
adopted invariably in the new translation of the New Testament. When, therefore, it is recollected, that the 
declaration, that this is the best translation, was made by an individual who once belonged to (he popular religion 
of Presbyterianism; but who unfortunately having discovered both his delusion and danger, made his escape without 
being buried in its ruins and found a safe retreat, a sure asylum, in the ordinance of immersion—and when it is 
understood also, what efficacy is, in the Christian Baptist and elsewhere, attached to immenion, it cannot create 
surprise, that this change alone, should be regarded as a ground of preference and high commendation for this 
translation. It is sufficiently manifest, howevevcr, that this is not the onlv ground; the Baptists, in general, 
and those of other denominations, who, in the main, accord with them in their views of true religion, believe 
their sentiments to be founded upon, or drawn from, the true interpretation of the common version of the Bible. 
The Christian Baptist maintains sentiments exceedingly diverse from theirs, and professes to derive these 
sentiments from a legitimate interpretation of the new translation of the New Testament. In disclaiming the views 
of true religion as held by the Baptists, in general, and by those who, in the main,accord withthem, the Christian 
Baptist rejects the common version of the New Testament as leading to these views. Whence it seems to follow, that 
the Christian Baptist, in pronouncing the new translation of the four gospels, and by consequence, the new 
translation of the New Testament to be the best which ever yet appeared in our language, virtually pronounces it 
to be a translation exceedingly diverse from the common version. As the Christian Baptist is intended for the 
benefit of those principally, whom it regards as the merest babes in Christian knowledge -- as many of them, if not 
all, are supposed to be involved in the shades of prejudice and error -- as their attachment to the common version 
of the Scriptures has become like a threefold cord by a remembrance of what they believe it has effected, 
instrumentally, for themselves and others, -- they surely have a right to pause -- to reflect -- to examine and 
weigh the evidence on which a proposition fraught with such consequences, rests, before they assent to it -- before 
they adopt it. Scarcely any one professing great medical skill has ever ventured to palm his nostrum or panacea 
upon public credulity, without first procuring the real or pretended testimonials of one, two or more respectable 
convalescents. And fraud and imposture have, nevertheless, been so frequently practiced, that even these now are 
barely sufficient to overcome public distrust.

But in the case before us -- a case incomparably more important as relating to the interests of the soul -- the 
Christian community are called upon to believe a proposition upon the testimony of a solitary individual, who, 
if free from motives of interest, holds religious sentiments exceedingly diverse from their own. But if the 
common version has been, for more than two centuries, considered a good one, by a great number of very learned 
and pious men of various denominations of Christians -- if these have agreed, that the main doctrines as taught 
by the Saviour and his Apostles are therein exhibited -- if their interpretation of them has been essentially 
the same -- if this version has effected much, very much good -- and if the reason of its having failed to effect 
much more may be found not in any obscurity of its precepts, threatenings, doctrines, invitations, warnings, 
promises or ordinances; but in a disinclination to believe and obey what is clearly revealed, the Christian 
community have done well to pause; they will do well still to pause, examine, and weigh, in all its bearings, 
the testimony upon which the proposition rests, before they assent to it -- before they renounce the old and adopt 
the new version of the Testament.

Preface: "For instance, that the conversion of the Heathen to the Christian religion, is an 
object manifestly good, all Christians will acknowledge; but every one acquainted with the history 
of the means employed, and of the success attendant on the means, must know, that these means 
have not been blessed."

Remarks. It is here candidly admitted, that the object of evangelizing the Heathen is good. And consequently 
whatsoever may be written against foreign missions, in the Christian Baptist, must not be regarded as hostility 
against the object abstractly, but against the means employed for its accomplishment. It is then roundly asserted, 
that every one acquainted with the history of the means employed, and of the success attendant on the means, must 
know that these means have not been blessed." And is it indeed true, that, after all the efforts that have been 
made to impart the benefits of redemption -- the means of life and Salvation 


[341]

to the Heathen, the Father of mercies has frowned indignantly upon them, and stamped them with the broad seal 
of universal disapprobation? Is it indeed true, that the Son of God has as yet found no inheritance among them? 
After so many years of toil and painful privation have the missionaries, in Heathen lands, failed in every 
instance, in every attempt, to win souls to Christ? And has the dark cloud of superstition and idolatry remained 
as yetimpervious to the rays of the Sun of Righteousness? Has no dark and benighted Heathen felt in his heart 
the reigning influence of the Spirit of truth, of holiness and of pardon am peace? Has not one such experienced 
the gospel to be the power of God unto Salvation? If the proposition above be the truth, the whole truth, and 
nothing but the truth it must in my apprehension, necessarily follow, that not one solitary Heathen has been 
converted to the knowledge o the truth as it is in Jesus. For if one only has been brought to a saving knowledge 
of Christ Jesus the Lord, whom to know is life eternal, the means must have been blessed.

But it is positively declared, not only that the means have not been blessed, but that every one acquainted with 
their history and the attendant success must know the fact. -- Therefore every one acquainted with the history 
of foreign missions must know that not a solitary Heathen has experienced the gospel to be the power of God unto 
his salvation. This is the declaration of one part of ths Preface: the concluding sentence of the Preface is worthy 
of repetition here. It is a promise "that we shall neither approve nor censure any thing without the clearest and 
most satisfactory evidence from reason and revelation."

Had this declaration been made by an avowed infidel who had studiously shunned the light of testimony, from a 
determined and inveterate hatred of the cause, it could not be a matter of surprise. Or had tha sentiment been 
entertained and expressed by an obscure observer, living at a distance from the means of information, and 
beclouded with prejudice, he might still be regarded, in the judgment of charity, as a real disciple of Jesus 
and under the influence of that love which rejoiceth in the truth. But boing the deliberate Sentiment of the 
Christian Baptist, emanating from that fountain of religious intelligence, which claims pre-eminence in all 
things; it may well excite the wonder, if not the commiseration of ths advocates of foreign missions.

It will be admitted by all, perhaps, as a self-evident proposition, that in attempting to convert, the heathen 
to Christianity, the translation of the Scriptures into their own several languages must be the first link in 
the chain of means. For it is written: Romans x. 13, 14. "For whosoever shall call upon the name of the Lord 
shall be saved." How then shall they call upon him in whom they have not believed? And how shall they believe in 
him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach except they 
are sent? In this grand prerequisite to the conversion of the Heathen to Christianity, Missionary and Bible 
Societies have succeeded, it is believed, in translating the Bible into more than one hundred different languages. 
If this be true, it will not be extravagant to say, that thousands and tens of thousands are now capable of 
reading, in their own tongues, the wonderful works of God towards the children of men, who must otherwise have 
lived and died profoundly ignorant of the Saviour's name. It never was pretended, by the most sanguine friend to 
missions, that all or even a very large portion of those who become acquainted with the Scriptures, as translated 
into their own tongues, believe to the saving of the soul. This cannot be said of those under circumstances, 
externally, the most auspicious to a knowledge of the truth. But while this concession ia made, can it be believed, 
that the missionaries in foreign lands have braved the dangers of the sea, and at the peril of their own lives, 
planted the standard of the Cross among the Heathen, to mock their brethren at home with cunningly devised fables 
of their success?

But if the accounts of the success attendant on the mean* be true, of what spirit must that periodical be, which 
pronounces condemnation and fruitless abortion upon the whole, because in some instances there may possibly have 
been irregularity or mismanagement in the means employed, or disappointment in the expectation of success? It is 
not designed to enter into a vindication of the cause of foreign missions. Its history has not been concealed from 
friends or foes. It spreads its doings and exhibits its fruits before the light of the sun and the face of the 
world, while its language to all is: "Come and see."

Preface: "And every intelligent Christian must know, that many of the means employed have been manifestly evil."

Remarks: The writer of these remarks pleads guilty to the imputation of ignorance while he confesses himself to 
be unacquainted with the means to which allusion is here made. Perhaps no advocate of foreign or domestic missions 
is prepared to maintain, that every attempt to impart the blessings of Christianity to the heathen has been 
conducted in that manner and spirit, acknowledged to be desirable. The imperfections consequent upon human 
depravity is the invariable attendant of short-sighted mortals, and commingles its influence, more or less, in 
all their attempts to serve the Lord. This may be clearly seen, it ia believed, in objects and means manifestly 
good. But if a missionary or agent employed to circulate as extensively as possibb, for the sole benefit of the 
churches, the Debate between Campbell and McCalla, or that between Campbell and Owen, or the new translation of 
the Testament, should prove dishonest, sell the books and escape with the proceeds, could it be justly said that 
the means employed in this mission were manifestly evil? If in aiming to introduce "the ancient order of things" 
amongst the churches as preparatory to ths Millennium, the Christian Baptist has been published at $1, (a 
convincing price,) and the Millennial Harbinger at $2 for 12 Nos., can it be justly said that the moans employed 
for this good object have been manifestly evil, bscause, in the judgment of many persons, there is a manifest 
disproportion between the prices and the real worth of the works?

If disunion, strife, envy and bitterness among brethren, have not unfrequenlly marked the progress of the Christian 
Baptist, will it therefore follow that this liberal and disinterested means of restoring the ancient gospel has 
been manifestly evil? Or shall not all these evils be attributed rather to the "poisonous breath of sectarian zeal 
or of an aspiring priesthood?" In estimating the merits of these sweeping sentences against foreign missions, let 
it be remembered that they must have been written with a full knowledge, or belief at least, on the part of the 
writer, that at that time there were many professers of religion in the United States, strenuously opposed, if not 
to the object abstractly, to every means a« yet discovered or proposed, for sending the Bible among the heathen. 
It must have been foreseen that these sentiments, thus expressed, would precisely meet thair views and gratify their 
most ardent wishes; and that, in all probability, they would cheerfully pay One Dollar annually for evidence to be 
convinced, that henceforth they were absolved from all obligations to give my thing towards Bible, Missionary, or 
Tract Societies. Numbers, no doubt, from this feature in the Preface be- ame at once the zealous patrons of the 
Christian Baptist. Their hopes have been realized; to such minds a bold declaration, if attended with vituperation 
of the priesthood, and of money schemes, will always find ready access.

Preface: "Besides, to convert the heathen to the popular Christianity of these times would be an 
object of no great onsequence, as the popular Christians themselves, for the most part, require 
to be converted to the Christianity of the New Testament.

Remarks: By the phrases, popular Christianity of these times and popular Christians, may be understood not only 
the religious systems of Presbyterianism, Episcopacy, and Methodism with their supporters, but the sentiments 
commmonly 


[342]

held by the Baptists with their supporters. All these according to ths creed of the Christian Baptist are as 
rotten -- so foreign from "the ancient order of things" -- so unlike the pure and undefiled religion taught by the 
Lord Jesus Christ and his Apostles, that it would be an object of no great consequanne to introduce, were it 
practicable, such a state of things into countries immersed in heathenism. This is believed to be the natural and 
proper inference from the last anti-missionary clause in the Preface. And if it be true, however appalling the 
considerations connected with it may be, it ought to be understood and believed. If the different departments of 
the visible kingdom of Christ in these United States, with all their advantages of civil and religions liberty, 
united with the multiplied means of grace, are, nevertheless as respects true religion, in a state of mental 
blindness not far renuved from heathenism, surely the sooner the priestly spoil shall be dissipated the better. 
It is often urged by the advocates of the Christian Baptist creed, that it is misunderstood and then misrepresented. 
And it is acknowledged, that the sentiment expressed above is of a complexion so extraordinary as to excite a doubt 
that it may not be understood. To aid in the solution of the difficulty it is proposed to offer some extracts from 
two discourses on the subject of baptism, delivered by Bishop Alexander Campbell, during the last winter in the 
city of Richmond. As it is believed that they form an anomaly in theological discussion, and as they may serve as 
a key to some things which would otherwise be inexplicable, the most material parts will sooner or later be 
published. They were taken down in short hand by the Rev. Eli Ball of Henrico, who his since written them at full 
length and kindly forwarded them to me.

Extract from the first Discourse: "But it is important to lay down this principle, and I do lay it down 
as a principle that cannnot be controverted, that ths blood ofJesus Christ is the only consideration 
that can atone for sin -- the only sacrifice that can obtain the remission of sins. Baptism is for the 
purpose of obtaining the forgiveness of sins. This appears to some to be a contradiction. The blood of 
Christ atones for sin, and baptism is for obtaining the remission of sins. But there is no contradiction 
in this statement. The blood of Christ atones for sin, and baptism is for granting (remission,) for sin. 
There is some fountain on earth for cleansing (from) sin. That fountain is baptism. The efficacy of the 
blood of Christ is the ground, and baptism the appointed means of obtaining the remission of sins. It 
is through Christian immersion as the medium of communicating the blood of Christ to the saal. Some say 
that we receive forgiveness through faith. We might just as well say that remission is obtained through 
prayer." "The water which drowned the ante-diluviaiH saved Noah: the water in which we are bapized drowns 
our sins."

Extract from tha 2nd Discourse: "The Old and the New Testament show that there is a connexion between 
baptism and the remission of sins. The blood of Christ alone cleanses from guilt; but by what means 
does this blood reach my heart? By no other means than baptism."

Remarks: It will be easily perceived that according to this creed the Christian Baptist could not consistently 
advocate either Bible or Missionary Societies as they have been hitherto and are now conducted. The advocate 
of universal emancipation could not, according to this creed, consistently support the Colonization Society. One 
Article of the creed is: nothing is baptism but immersion. Another article is: the efficacy of the blood of Christ 
reaches the heart by "no other means than baptism;" or that under the gospel dispensation, immersion is in every 
case essential to the pardon of sin. Now as but a small part of the operations for the conversion of the heathen 
to Christianity is carried on by baptists -- and it is to be most devoutly hoped that not one in a thousand of 
these has adopted this creed, it is not difficult to discover, why in the charitable judgment of the Christian 
Baptist, "it would be an object of no great consequence to convert the heathen to the popular Christianity of 
these times, and why the popular christians themselves, for the most part, require to be converted to the 
Christianity of the New Testament." And if indeed this be the true interpretation of the ordinance of baptism -- 
and, in part, of the Christianity of the New Testament, how many thousands are there who are crying "Peace, peace, 
when there is no peace?" How many have died with high expectations of a crown of unfading glory, that are doomed 
to cheerless desperation. What a pity it is that they died without an acquaintance with the Christian Baptist 
creed! The present No. will close with an extract from the Millennial Harbinger.

Extract from No. 11, Vol. 1, page 55: "There is no platform in any of the great sects of Christendom on which 
to rear this glorious superstructure, (Millennial Church.) They are all too narrow and too weak. They are too 
narrow. The foundation on which every sect is reared, is a certain class of opinions, inferences or deductions 
from the scripture premises as they pretend, or what some call the doctrines, the estential doctrines of 
Christianity. We assume it for a principle, and when we are called to prove it, the proof is ready, scriptural 
and rational; I say we assume it for a principle, that the union of Christians and the destruction of sects, 
(it is presumed according to the two articles of the creed above,) are indispensible prerequisites to the 
subjection of the world to the governmant of Jesus, and to the triumphant appearance of Christ's religion in 
the world. Wnile the army of faith is enlisted under so many different generals and fighting under so many 
different ensigns, they may make havock upon one another, but it is impossible thay can convert the world."

May it not be added by way of remark, But if they will adopt that creed which is bottomed on a basis so broad -- 
enlist under the banner of ______, submit to "the ancient order of things," then the work may be accomplished. 
ABNER W. CLOPTON.

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[362]

For the Columbian Star and Christian Index.

Extract from the Minutes of the Appomattox Baptist Association, held at Wolf Creek Meeting House on 15th, 
16th and 17th May, 1830.

On motion, by Elder Poindexter P. Smith, the following Preamble and Resolutions were read and adopted.

Whereas there is satisfactory evidence, that the writings of Alexander Campbell have exerted what we consider 
a mischievous influence on a number of churches, in fomenting envy, strife and divisions among those who had 
before lived in fellowship and peace: and whereas it appears from the Minutes of the Beaver Association as 
contained in the Frankfort (Ky.) Church Letter, and published in the Baptist Chronicle of March 1830; that 
Mahoning Association has been cut off from the fellowship of the Beaver and neighboring Associations for 
maintaining or countenancing the following sentiments or creed:

1. They maintain that there is no promise of salvation without baptism.

2. That baptism should be administered to all who say they believe, that Jesus Christ is the Son of God, 
without examination on any other point.

3. That there is no direct operation of the Holy Spirit on the mind prior to baptism.

4. That baptism produces the remission of sins and the gift of the Holy Spirit.

5. That the Scriptures are the only evidence of interest in Christ.

6. That obedience places it in God's power to elect to salvation.

7. That no creed is necessary for the church -- but the Scriptures as they stand.

8. That all baptized persons have a right to administer the ordinance of baptism.


Therefore, Resolved, that this Assocation most cordially approves the course pursued by the Beaver and her 
sister Associations in withdrawing from Mahoning.

Resolved, that it be recommended to all the churches composing this Association to discountenance the writings 
of said Alexander Campbell.

And, whereas we regard the common translation of the Bible sufficiently plain as respects doctrine and ordinances -- 


[363]

and as we believe, that a translation or the New Testament suited to the sentiments or creed exposed by the Beaver 
Associstion. as above, well calculated to mislead the feeble-minded -- spread the leaven of heresy -- sow the seeds 
of discord and thus mar the peace of the churches -- and as the abettors of these sentiments or this creed, profess 
to derive them from a true interpretation of the new translation of the New Testament, professedly by Dr. George 
Campbell, M'Night and Doddridge, and edited by said Alex. Campbell,

Therefore, Resolved, that it be recommended to all the churches in this Association not to countenance this new 
translation of the New Testament.

Resolved, that it be recommended to all the churches composing the Association not to invite into their pulpits 
any minister who holds the sentiments or creed expressed.

Resolved, that the Clerk be directed to attach these Resolutions to our Minutes: and that he transmit a copy of 
them, forthwith for publication, to the Editors of the Religious Herald and of the Star and Index.

Abner W. Clopton, Clerk.


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For the Columbian Star and Christian Index.

BAPTIST MISSIONS IN PENNSYLVANIA.

ADDRESSED TO THE BAPTIST GENERAL ASSOCIATION.

Dear Brethren, upon the receipt of my appointment as one of your Missionaries I commenced on the 24th, Jan. 1830, 
by accompanying Br. Kincaide agreeable to your request in visiting the churches within the bounds of the Redstone 
and Beaver Associations, and in aiding in the formation of Auxiliaries. The result of our visit Br. Kincaide engaged 
to communicate to the board. Finding a great paucity of ministers and an abundant field of labor, I yielded to the 
importunate request of the brethren in Fayette county in "coming over to help them," and until I receive further 
instructions from the board, I have fixed the bounds of my circuit in that and a part of Green county. And I can 
unhesitatingly say that I feel disposed to bless the Lord for what my eyes have seen of his wonderful working in 
this place. Since the beginning of Feb. last we have received by baptism 118 into the fellowship of the Mount 
Moriah * church, (or otherwise called George's creek,) also some by letter and restoration. Surely it has been a time 
of refreshing from the presence of the Lord. Our hearts have realized the fulfilment of the promise, for they have 
been made joyful in the house of prayer. Here at present religion seems to be the chief concern. The youth from 11 
years of age and upward are disposed to seek first the kingdom of God and his righteousness. All our meetings are 
well attended, a deep solemnity seems to prevail over all the congregation, which seems to hear that their soul 
might live; the most perfect order prevails amidst all the trembling and rejoicing; there is not the least 
appearance of canfusion. The swearing man is constrained to pray; the scoffers and even persecutors are constrained 
to lay down the weapons of rebellion at the feet of Jesus and become obedient to the faith; and to finish the 
climax of wonder, God for his own glory has chosen the foolish things of the world to confound the wise. There is 
some appearance of an excitement almost every where within the bounds of our labors. At Uniontown Br. Brownfield 
has received 16 by baptism lately. I am disposed to think from the appearance here that the ingathering will be 
great. At Big Redstone Br. James Frey baptised 3 last Lord's day two weeks. At Greensburg in the county of Green, 
Br. Downey has baptized a number lately. At McClellandtown there seems to be a general excitement -- no baptist 
church here. On the 25th of April I came to this place in company with a number of the members of the Union and 
Mt. Moriah churches for the purpose of examining candidates. On the following day two willing converts followed 
the footsteps of the great Redeemer to the liquid grave; since that time seven more have heen baptized. The 
prospects here are very flattering. A small baptist meeting (30 feet by 26, built of brick,) is now almost ready, 
built principally at the expense of Br. Elias Partial. We have in contemplation the constitution of a church 
immediately on my return.

We have three auxiliaries in active operation within the bounds of my labor. I feel a conviction amounting almost 
to absolute certainty that at Mount Moriah $100 will be made up to aid the cause. I think that in this place the 
cause will nearly support itself. I have since my commencement in the service of the association, rode 1392 miles, 
preached 69 sermons, baptized 82 persons, and received thirty-one dollars and twenty-five cents. I had promised 
myself much pleasure in meeting with my brethren in Philadelphia; but the near approach of the central meeting 
and a desire to return immediately within the bounds of labor prevent, and I deny myself the privilege. May peace 
and unanimity prevail among you, and the blessing of God crown all your works and labors of love. Your unworthy 
brother in gospel bonds,

JOHN THOMAS.


-------------------

* This place must appear a Mount Moriah to many, for here lately many a penitent has been constrained to rejoice 
that God has looked to himself for the lamb of the burnt offering.



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For the Columbian Star and Christian Index.

ALEXANDER CAMPBELL vs. OLD JOHN BUNYAN.

There has been of late more than usual interest awakened to the new views of Christianity presented by Mr. 
Campbell of Bethany, Va. Few of your readers have seen his publications, nor is it at all desirable they ever 
should. This remark, Mr. C. will, without doubt, deem the very achme of intolerance; but my opinion of Mr. 
Campbell and his books and papers, are admirably well illustrated by the following anecdote related by Cecil 
of the excellent John Newton.

"Have you read my Key to the Romans?" said Dr. Taylor, of Norwich, to Mr. Newton. "I have turned it over." 
"You have turned it over! And is this the treatment a book must meet with, which has cost me many years of 
hard study? Must I be told, at last, that you have 'turned it over,' and then thrown it aside? You ought to 
have read it carefully, and weighed deliberately what comes forward on so serious a subject." "Hold! you have 
cut me out full employment, if my life were to be as long as Methuselah's. I have somewhat else to do in the 
short day allotted me, than to read whatever any one may think it his duty to write. When I read, I wish to 
read to good purpose; and there are some books, which contradict on the very face of them what appear to me 
to be the first principles. You surely will not say I am bound to read such books, if a man tells me he has a 
very elaborate argument to prove that two and two make five, I have something else to do than to attend to 
this argument. If I find the first mouthful of meat which I take from a fine looking joint on my table is 
tainted, I need not eat through it to be convinced I ought to send it away."

Now when your readers have presented to them the following extract made from the last "Millenial Harbinger," 
page 169, No. iv. vol. i. April 5, 1830, will they not follow the example of Mr. Newton, and be satisfied with 
the following choice morsel of Campbellism? Mr. Campbell says, "John Bunyan stands high deservedly. His 
Pilgrim's Progress is one of the best religious novels I have ever read. I am not skilled in this kind of 
composition, never having read a dozen of them in all my life. The Pilgrim's Progress stands at the head of 
my list, as the best I have read. Bunyan exactly describes the pilgrims which the clergy of the last two 
centuries have made." The above is an extract, italics and all, as it stands printed. The Clergy for the last 
two centuries have made the exact pilgrims which Bunyan has portrayed. They (such Christians as Bunyan has 
described) are the work of the clergy!

I cannot consent to use lightness of expression in remarking on this sentiment. It lays the axe at the root 
of all experimental religion -- and I would ask, with a full conviction of this fact, what is to be gained by 
these new views of Mr. Campbell. And to the promoters of his doctrines, what do you gain -- whaty new sources 
of comfort and consolation, for those whict have deen dried up to the source?

ROGER WILLIAMS.


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[003]

For the Columbian Star and Christian Index.

MR. CLOPTON'S REVIEW OF CAMPBELLISM.

No. III.

Matt. vii. 16. "Ye shall know them by their Traits. Do men gather grapes of thorns or figs of thistles?"

In No. III. of The Millennial Harbinger, Mr. Campbell complains bitterly that Mr. Brantly will not publish in 
the Star and Index, his replies to myself. It may be seen, by reference to the Introduction, and it has met the 
censor's pen, that it was never my design to enter formally the list of controversy, and thereby tax the readers 
of the Star and Index with replies and rejoinders, numerous and protracted. But if replications were admitted, 
of course rejoinders must be expected. This would suit neither tho genius of the paper nor the taste of its 
patrons. Its chief object is, if my judgment be correct, to elevate the tone of vital religion, amongst the 
Baptists especially, by steadily inculcating those doctrinal, experimental and practical truths, believed to 
belong to the scheme of redemption, revealed in the Bible. In doing this it must necessarily urge upon its readers 
the constant pursuit and cultivation of "the wisdom that is from above: which is first pure, then peaceable, 
gentle and easy to be entreated, full of mercy and pood fruits, without partiality and without hypocrisy." However 
disposed, therefore, its readers may be to bear with occasional strictures and criticisms upon those errors which 
they consider as being directed against all they call dear in religion, they could not be pleased to see the 
columns of this periodical crowded with such controversy as pervades the Christian Baptist and marks its progress. 
The opinion is hazarded, that although George Burder be a Paedobaptist, nine out of ten of the subscribers to 
the Star and Index would not give his sermon on holiness, for the whole mass of religion of which Mr. Campbell is 
the author in the Christian Baptist.

But the Christian Baptist has grown into a book -- a religious book. It has gone abroad into the world as other 
books, in some sort, to pass the ordeal of the religious community, and to stand or fall by its ultimate decision. 
Has it after six or seven years' effort so far failed to "establish its own character," that if an editor of a 
religious periodical or his correspondent should think proper to question its extraordinary pretensions, the arm 
of its author must be still needful to defend and sustain it? And can it be thought, by judicious and disinterested 
persons, a violation of justice or of editorial courtesy, if the Reviewer should refuse to publish in his columns, 
replies amounting perhaps to another book, lest the heterogeneous superstructure should suffer injury? Nevertheless 
there are several reasons for a deviation in one instance, if no more, from my origisal purpose of refusing to 
notice any reply. As the Millennial Harbinger supersedes the Christian Baptist it must necessarily be conducted 
under the same controlling influence. Its very name imports much. It purports to be the vehicle of those religious 
sentiments, and to breathe that spirit which its author supposes will reign in the hearts of what he calls the 
Millennial Church. As John the Baptist, the Forerunner or Harbinger of the Messiah, came to prepare a people for 
Him, so the Millennial Harbinger is intended, ostensibly, to prepare the way for the latter day glory. It cannot, 
therefore, be altogether uninteresting to the readers of the Star and Index to have a full and fair specimen, not 
only of the talent and manner of its editor, but of that Christian spirit which he expects to prevail in that 
eventful period. It is proposed therefore to gratify both him and them by the insertion of one of his replies 
complete. In the course of the last winter it became my duty to write to the Rev. Mr. Armstrong, a distinguished 
Presbyterian minister of Richmond, on the subject of the Virginia Temperance Society. As Mr. Campbell had recently 
been in the Convention, and as not a little was said about his political and religious sentiments, it occurred to 
me to make a few observations, at the close of my letter, on the deleterious influence which the Christian Baptist 
had exerted on some of the churches. These remarks were published by the Rev. M. Converse in the Southern Religious 
Telegraph, and republished with a reply in the first No. of the Millennial Harbinger. The whole is here inserted.

From the Southern [Richmond] Religious Telegraph, Jan. 30.

"MR. ALEXANDER CAMPBELL.

"Extract of a letter from the Rev. Abner W. Clopton, to a clergyman in this city, dated Charlotte Court-House, 
Jan. 20, 1830.

("No comment on this letter appears necessary. The views here presented respecting Mr. Campbell's system, 
correspond with those which we have recently expressed. To warn the public against the dangerous errors of this 


[004]

system, will not be deemed a work ofsupnrurogation by those who understand it, and the consequences connected with 
its propagation in any part of the Church of Christ. -- Ed."]

"It appears to me peculiarly important, at the present period, while that which I consider ruinous error is 
coming into the churches like a flood, that all evangelical ministers should aim to draw the cords of brotherly 
love more closely, and "strengthen the things that remain." I think I am warranted in the belief that the 
religious sentiments of Alexander Campbell are exerting already a most deadly influence on the peace and 
prosperity of the Baptist churches -- and are calculated most eminently to injure the cause of vital godliness, 
wheresoever the little work, called the Christain Baptist, is read and believed.

"And though we rejoice in the persuasion, that the foundation of God standeth sure, having this seal; 'The Lord 
knoweth them that are his;' yet I should think it to be as much the duty of the under-shepherds of Christ to 
guard the flock against damnable heresies, privily brought in, as to 'feed the church which he has purchased 
with his own blood.' As regards the course pursued by Mr. Campbell, I should judge, that now his sentiments 
are fully developed, -- the die is cast, -- Caesar has crossed the Rubicon. He, no doubt, is conscious of 
this -- and no matter who falls -- no matter how much dissension -- no matter if every branch of vital piety 
should wither by his magic touch -- his object is before him. This he will pursue.

"Under circumstances like these, is there not a loud call for fasting and prayer in our churches? and should 
not every sentinel whom Christ hath chosen, awake; and gilding on the gospel armor of faith, and hope, and 
love, contend earnestly for the faith once delivered to the saints?"

Campbell. These men talk of fasting and prayer!! What hypocricy! Let us hear how one of Mr. Converse's 
loving brethren fasted and prayed over Mr. Clopton's brethren. Yes the pious Paedobaptist Richard Barter 
thus accused Mr. Clopton in the person of his brethren -- in the loins of his ancestors. The soul-ruining 
and murdering Baptists destroy both soul and body by plunging men and women into water. But hear Richard 
Baxter: --

"My sixth argument," says he, "shall be against the usual manner of their baptizing, as it is by dipping over 
head in a river, or other cold water. That which is a plain breach of the sixth commandment, 'Thou shall not 
kill,' is no ordinance of God, but a heinous sin. And as Mr. Cradock shows, in his book of Gospel Liberty, 
the magistrate ought to restrain it to save the lives of'his subjects. That this is flat murder, and no better, 
being ordinarily and generally used, is undeniable to any understanding man. And I know not what trick a 
covetous landlord can find out to get his tenants to die apace, that he may have new fees and heriots, 
likelier than to encourage such preachers, that he may get them all to turn Anabaptists. I wish that this 
device be not it which countenanceth such men; and covetous physicians, methinks, should not be much against 
them; catarrhs and obstructions, which are the two great fountains of most mortal diseases in man's body, 
could scarce have & more notable means to produce them where they are not, or to increase them where they are.' 
Apoplexies, lethargies, palsies, and all other comatous diseases, would be promoted by it. So would cophalgies, 
hemicranies, phthisics, debility of the stomach, crudities, and almost all fevers, dysenteries, diarrhoeas, 
cholics, illias passions, convulsions, spasms, and so on. All hepatic, splenetic, and pulmonic persons, and 
hypochondriacs, would soon have enough of it. In a word, it is good for nothing but to despatch men out of 
the world, that are burdensome and to ranken church yards. I conclude, if murder be a sin, then dipping 
ordinarily over head in England is a sin; and if those who would make it men's religion to murder themselves, 
and urge it upon their consciences as a duty, are not to be suffered in a commonwealth, any more than highway 
murderers, then judge how these Anabaptists, that teach the necessity of such dipping, we to be suffered." 
Baxter's Plain Scripture Proof, p. 134. 

How loving are the sons of these men, and how charitable to each other in supporting Diana of the Ephesians! 
While they accuse one another of "damnable heresies" and "soul and body ruining doctrines," they can unite 
most cordially in fasting and prayer, and in cursing bitterly the "little" Christian Baptist!! It is a little 
thing! but little things, yea, "the things that are nothing," have often been employed to bring down priests 
and philosophers. A little thing! -- yes, a little helm turns a great ship; a little tongue moves a large 
assembly; a goose quill has shaken many a throne, and wrested the crown from the head, and the sceptre from 
the hand of many a despot. The little Christian Baptist has been too strong for the great Messrs. Converse 
and Clopton, and a hundred other such big little priests. It is the truth in it -- the mighty truth, and no 
talent in its humble editor, which has achieved so much. He only is strong when the truth U on his tongue; 
and with that he can cut down an army of such Lilliputians in truth, and giants in error, as Messrs. Converse, 
Clopton & Co. Sampson was like other men when shorn; but Sampson, with his slender locks of hair, could burst 
the strong bands of the Philistines. And what are the withes with which these Philistines would bind the 
truth? -- These slanders: "The deadly influence of the little Christian Baptist on the peace and prosperity 
of the Baptist churches," "the damnable heresies," "the ruinous errors" it centains! This is the argument of 
the vantage ground. Now I say to one and all of these men, Point out one error in the Christian Baptist, one 
ruinous doctrine, except to the would-be-priests, and I will thank you. I challenge you to the conflict for 
the faith once delivered to the saints. You can, I doubt not, excel me in all the arts of calumny and in all 
the logic of the vantage ground; but take some one topic; discuss it. My pages are open to you. Yes, you may 
send the antidote with the poison to every fireside. Come on gentlemen. Only be a little more courteous in 
your manners, and you shall have page for page, line for line, and period for period with me. Talk not about 
tho deadly influence of my writings. You are mistaken. 'Tis you who preach to dead men. "Tis you who tell your 
hearers that they ought, to feel like dead men, who have a deadly influence, if you have any influence at 
all. And I do -- know that you Calvinian philosophers and Fullerite preachers have a most deadly influence 
over the people. You have quenched the Holy Spirit in the churches with your drenms. Many of your churches are 
as dead as a stone. They meet once a month for a drop of the milk of a textuary, and how can they be healthy 
or lively? When you visit them, you are always milking them for some Tract, or Temperance, or Missionary, or 
Education, or College scheme. You seldom visit them, you seldom read them a text, or preach them a sermon, 
but there are as many duns as prayers, as much begging as singing, and as much death as life in your sermon. 
And you censure me for wakening them, for rousing them from your dreams!! You call out "Ruinous doctrines." 
and "Damnable heresies!" You think you have the vantage ground, and that your bulls of excommunication will 
terrify me, pacify the people, and secure your dominion over them. Be not deceived; the most pious members of 
your communities are those who are awakimg out of sleep; these are among those whose influence sustains me, 
cheers me in this effort to rescue the disciples from your dominion. I know personally many of the most pious 
and intelligent teachers and private members in ibe baptist, and some in other sects, who are warmly enlisted 
in the cause of the Restoration of the ancient order of things, and they are, and hitherto have been, the salt 
which preserved from putrefaction the communities to which they belonged -- and because the Christian Baptist 
made them more zealous for purity of faith and holiness of life, you cry out, "Ruinous doctrine!"

You, Mr. Clopton, could compass Virginia, Georgia, and


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the Carolinas for no per annum almost equal to the whole profits of the Columbian Star, in obtaining 
subscriptions for the Columbian College and for the Star; and thus you preached the wholesome doctrine of 
giving liberally, and the old speculations uf the English theologues, such as I heard from your own lips 
in Richmond; and yet you call it all gospel and sound doctrine, and that "damnable heresy" which calls upon 
men to obey the gospel and to rejoice in the Lord. As for your temperate brother Converse, and his 
Episcopalian coadjutor in the work of calumny, I could expect nothing better from them. Mr. Converse has 
treated other Baptists not any better than he has treated me; and I know it is hard to bring a clean thing 
out of an unclean. And as for Mr. Clopton, since the days of Diotrephes there have been such, who think 
theirs is the right to lord it over the faith of others without argument or proof.

But now if Mr. Clopton, or any other of the sons of the church militant, thinks he can show any error or 
heretical doctrine in any thing I write -- be it known to him and them, that if they will write, with any 
regard to courtesy and candor, I will permit them to publish in this paper any essay or essays which they 
may furnish, to show how "ruinous" and "damnable" my teaching is. If the testimony of God will not sustain 
me, I deserve not to be heard; but knowing as I do, that the truth is mighty above all things, and that it 
will prevail, I fear no man's logic, and contemn the petulance of those who declaim without argument, and 
reason against both truth, fact and experience. EDITOR.


Remarks: This replication is exceedingly animated and affords, perhaps, one of the finest specimens of the author's 
talent, manner and spirit. It is a true portrait and no caricature, drawn from the living original. Girded as he 
seems confidently to believe, in the habiliments of truth omnipotent, he bears down the Lilliputian Priesthood with 
as much apparent ease, as Sampson burst the withes of the Philistines, or bore away the gate posts of Gaza. All 
this too, is, in his judgment, perfectly consistent with the modesty and humility which will characterize his 
Millennial Church. The bitter potion is mixed principally for myself and Mr. Converse; but, that it may be rendered 
palatable to certain Baptists, it is prudently diluted with baptism. With them, this device has, no doubt, stamped 
the nostrum with the seal of papal infallibility, and opened wide the portals of their understanding to admit the 
conclusiveness of all his subsequent arguments and declarations. Some remarks written by Richard Baxter while under 
very strong sectarian feeling, on the subject of baptism, are adroitly brought in, to prove that because my 
communication to Mr. Armstrong was expressive of Christian friendship, therefore myeelf and Mr. Converse must be 
guilty of hypocrisy. Our profession of friendship is compared to the union of Herod and Pontius Pilate for 
persecuting the Prince of Peace. Now if this be a just mode of ratiocination, the excellent Dr. Scott, and the 
amiable Dr. Ryland, the former an Episcopalian, the latter a Baptist, must have worn the mask of hypocrisy, while 
professing for each other, during many years, a most cordial and uninterrupted friendship. The same will apply in 
thousands of instances. Yet this is the language of a periodical professing to direct its efforts much against 
sectarianism. Mr. Baxter, if he has been correctly quoted, seems to attach almost as much efficacy to immersion 
in destroying men's lives, as Mr. Campbell ascribes to it in the pardon of their sins and the salvation of their 
souls. Which makes the nearer approach to truth is not my province to determine. It gives me pleasure, however, 
to state that, from an intimate acquaintance with a considerable number of Presbyterian ministers, during the 
last twenty years, not one of them entertained sentiments similar to those imputed to Mr. Baxter. The word 
"little," italicised and applied to the Christian Baptist, appears to have excited the indignant ire of the 
Editor, and to have drawn forth several "striking coincidences" and "similarities." It cannot, in his opinion, 
disparage the Christian Baptist to call it "little," since a little tongue often moves a large assembly, and a 
little helm turns a great ship, &c. He undoubtedly believes that these are lively emblems of the Christian Baptist. 
And who can dispute his right to praise his own works, or estimate his own powers? But as one of the emblems 
seems to have been taken from the Apostle's description of the tongue, it is to be regretted that it was not 
placed in its highest relief, by a full quotation of the passage. It will not be improper, therefore, to fill up 
the picture happily commenced but left unfinished. James iii. 5—10. "Even so the tongue is a little member, 
and boasteth great things. Behold! how great a matter a little fire kindleth! And the tongue is a fire, a world 
of iniquity; so is the tongue among our members, that it defileth the whole body, and setteth on fire the course 
of nature; and it is set on fire of hell. For every kind of beasts, and ot'birds, and of serpents, and things in 
the sea, it tamed, and hath been tamed of mankind; but the tongue can no man tame; it is an unruly evil, full of 
deadly poison. Therewith bless we God, even the Father; and therewith curse we men, who are made after the 
similitude of God. Out of the same mouth proceedeth blessing and cursing." It is left to all the orderly members 
of Clear Creek church and of all the other churches which have been distracted through means of the Christian 
Baptist, to judge, in how many features it bears a resemblance to that "little" member called the tongue.

In the 3d No. of the Millennial Harbinger there is a reply to my introductory remarks, from which the following 
is an extract. 

"It is owing to this inspiration, this superior advantage which Mr. Clopton has over me, that he can 
describe my manner of public speaking, and the effect produced upon my hearers, though he never heard 
me in his life, nor witnessed the effects of my instruction upon my hearers! He has seen what I never 
saw; and has promulgated it as a fact, that from the exhibitions of Mr. Campbell sinners retire in all 
the levity and sportivenass of theatrical spectators."

Remarks: If the aid of inspiration be needful for the promulgation of that fact, it seems necessarily to follow, 
from the circumstantial and minute description which Mr. Campbell has given of me, as one in the corps of 
"Calvinian philosophers and Fullerite preachers" -- as having quenched thu Holy Spirit by my dreams -- as 
a textuary, giving my dead churches a drop once a month -- as always milking them for some Tract, Temperance, 
Missionary, Education or College scheme, that himself also, however opposed to the idea of supernatural 
influences, must have written under a similar spirit of inspiration. But surely the erudite, chastely classical, 
and pious Bishop, who has so faithfully and elegantly recorded the history of Sambo, his experiences and 
chickens, can have no good reason to yield, so courteously and gratuitously, on the score of inspiration, 
the vantage ground to another. In his fervent and triumphant "zeal of God" he omits to inform us whether or 
not it would be consistent with the "ancient order of things" for the Calvinian philosophers and Fullerite 
preachers to milk their churches, many of which he states to be as "dead as a stone," for the "Christian 
Baptist, "the"Millennial Harbinger," the three grand Debates and the newly translated Testament. On the 
supposition that there may possibly be in their "dead" churches a poor but pious widow, would it accord with 
his pleasure, with his view of the "ancient order of things" to urge upon her the purchase of a newly 
translated Testament, lest her old-fashioned Bible should lead her astray? Or should she be urged to purchase 
his Debate with Owen, under pretence that without it she would not know upou what evidence she built her hopes 
of glory, honor, immortality, and eternal life? He does not condescend to let us know, whether or not, on the 
supposition that I could Shechemize or change my religion as Shechem did his, it would accord with the will of 
God and with his own good pleasure, in order to facilitate the restoration of the "ancient order of things," 
for me to traverse Virginia, the Carolinas, and Georgia, as an Agent or Emissary to distribute his books and 
to obtain for him new subscribers. But in a 


[006]

case so obvious there is no need of additional information. 

If the era of the Millennial glory be the great desideratum of the Christian church; and if, before this can 
take place, the whole Priesthood, or the whole body of regularly ordained ministers, must be swept from the 
"arena" of public confidence; if according to the creed of the Christian Baptist, all the different sects and 
sectaries must be first melted down, as it were, in the crucible of that Christian charity which spurns indignantly 
the notion of the pardon of sin and the salvation of the soul, except through the act of immersion; if the 
Millennial Church can never be built upon any other but this anti-sectarian basis, so broad -- so safe; and if 
there be no other means for the effectuation of this most desirable event, but Ihe circulation and reception of 
Mr. Campbell's writings; then, in my apprehension, all good men are bound, in responsibilities solemn and 
indissoluble, to enter forthwith upon this glorious work. In this matter there is no room for halting -- no time 
for debate. If the Lord be God now is the time to follow Him; if Baal, now is the accepted time to follow him. 
On tha contrary: if all true religious knowledge -- if all wisdom -- if all ability to write and to preach Christ 
and him crucified -- be not confined to the office of the Christian Baptist and its advocates; if others have a 
right to think and to speak -- to preach and to write; if there be elsewhere good Tracts, good Sermons, good 
books, and good periodicals; there can, in my judgment, be no good reason offered why others may not take as 
much pains to circulate them, as Mr. Campbell takes to write and circulate his own. But he very well knows a 
lesson which every Tobacconist in Virginia has long since learned; that in proportion as the market is glutted 
with other Tracts and books, the demand for his own must decrease, with a consequent diminution of the price. He 
may therefore safely continue to reiterate "Take care boys!!" 

The following is extracted from the reply to my introduction: "He asks for the indulgence of a little animation, 
but promises to be calm; and claims the licence of the Mahometans to call me not a Christian dog, but simply a 
dog. But he will not turn aside to notice any replication or vindication which I may offer. No indeed, he asks 
for the indulgence of being animated, of talking of my natural or carnal mind, of representing me an evil worker; 
and that I will indulge him so far as not to expect, that he will vindicate or defend himself, but just fire his 
gun and retreat!! Ah! what cowards are these supporters of human traditions! How fearful to risk themselves or 
their system to manly, rational and scriptural examination. Yet this man talks of great swelling words of vanity."

Remarks: The word "animation," so severely criticized, was not in my manuscript. The word "asperity" was in its 
place: consequently the change must be regarded as an error in the press. In reference to the idea conveyed by 
the word asperity, in my manuscript, the second verse in Philipps. iii. chap, was quoted as Apostolic authority 
to justify, in some cases, the use of harsh terms: and perhaps no writer in the English language allows himself 
greater latitude, in this privilege, than the Editor of the Christian Baptist. It is very obvious that the 
substitution of animation for asperity changes materially the meaning of the sentence. However, as the critic 
has ingeniously wrested the meaning and appropriated the verse to himself, embellished with a Turkish epithet of 
infidelity, Dr. Scott's comment upon it is offered, with an earnest request that all the candid who have read 
and marked the progress of the Christian Baptist may examine its applicability. Dr. Scott's comment on the word 
dogs, Philipps. iii. 2. "The Jews contemptuously called the Gentiles dogs; but the bigotted, selfish, Judaizing 
teachers are supposed to be here intended by that emblem; as they could fawn on those that favored them; yet 
were greedy, snarling and ready to bite and devour such as opposed them." Had the pious Bishop been educated in 
the back woods, in the early settlements of Virginia or Kentucky, the tone of hit bravery would be less offensive 
to those who think refinement and humility worth something. But such strong and gross expressions of prowess 
coming from one, who, it is presumed, may law- ully claim a European College as bis Alma Mater, and the circles 
of refined religious society as his appropriate sphere, must be a cause of wonder if not disgust among the more 
discerning part of the community.

Another quotation from the reply to my introductory remarks: "And who is Mr. Clopton? A solicitor for the 
Columbian College and Star."

Remarks: One can hardly believe this to be the language of the writer who, on his preceding page, complains 
of my having substituted assertion for argument, and who kindly promises to show that my "reasoning powers 
need a little cultivation." It is a fact, however, that the sarcastic interrogatory is made, and the pertinent 
and virtue-withering answer given by thit learned and pious Bishop, who was recently sent from Brooke to the 
Virginia Convention to teach Marshall, Upshur, Randolph, Lee and others the very first principles of republicanitm. 
As he is a stickler for demonstration, the fact of my having been an Agent for the Columbian College and the 
Star unquestionably passes with him for argument against me, an evidence of his highly cultivated "rational 
powers:" and that it will circulate as currency of the highest value among the admirers of the Christian Baptist, 
there is good reason to believe. This argument may be fairly accounted twin-sister to another sometimes employed 
in the Christian Baptist. It is this: "the king's translation." It will be recollected that forty-seven men 
appointed by King James to translate the Bible concurred in adopting the common version. As the translators 
were appointed by the authority of the King, this version is contemptuously called "the King's translation." 
Common candor will be constrained to acknowledge, however, that if the king had designed to palm upon his 
subjects and the world a spurious translation of the Scriptures, he would not have selected so many of 
distinguished ability and knowledge in the languages from which the translation was to be made; but a solitary 
individual, possessing the greatest confidence in his own competency, and in his own judgment, without a 
rival -- one who could write letters to himself under feigned signatures, commending in terms of high adulation, 
his own abilities, writings, and religion. But in what consists the force of the argument, "the king's 
translation?" It is well known that since the American Revolution, the term king has been associated with very 
strong prejudices of disapprobation. This circumstance is therefore seized to stigmatize the common version 
of the Scriptures, and to attach worth and importance to the newly translated Testament. But is the book of 
Psalms, which, for its fulness of excellency, the reformer Luther was wont to call the little Bible, less 
valuable or less suited to impart useful instruction to God's people in every age and in all circumstances, 
because it was written principally by King David, a man after God's own heart? Are the Proverbs of Solomon 
destitute of pith, of wisdom, because he filled his father's throne? Has the discovery of America been followed 
by results less important, less glorious, because the bold, enterprising, untiring Columbus sailed under the 
patronage of Queen Isabella? But the readers of the common Bible are reminded by the Christian Baptist, an 
anti-sectarian periodical, disclaiming all prejudices and partialities, to guard against error and deception, 
for it is "the king's translation."

In like manner with some Baptists there has prevailed a strong prejudice against the utility of literary 
improvement in the ministry. Hence the term College, when associated with the idea of ministerial education, 
carries with it, among them, sensations of odium and disgust. To excite afresh and to strengthen such feelings, 
it is believed, the argument is brought forward in the reply: "And who is Mr. Clopton? A solicitor for the 
Columbian College and Star." At least one dozen of the most intelligent and respectable ministers of the Baptist 
denomination, in these United States, could be named who have acted as solicitors for this College. To


[007]


designate them would be superfluous as the fact is notorious. Nevertheless, in weighing the force of his argument 
urged against me it is my privilege to state, that R. B. Sample has been. for more than three years, President 
of the Board of Trustees of this College and that as far as opportunity has permitted he has been, during the 
same time, an indefatigable and faithful solicitor for it. Moreover, be it known, that Dr. Semple belongs, in 
the full sense, to the corps of Calvinian philosophers and Fullerite preachers, textuaries, abettors of Tract, 
Temperance, Missionary, Education and College schemes, who starve their dead churches with the monthly drop, and 
drive the Holy Spirit from them with their dreams. It must not be forgotten that the churches in King and Queen, 
second to none in Virginia, of the same faith and order, if not wholly founded by him, have been nurtured and 
fed by him on these doctrines and according to these views. But after all this: yes in open front of a knowledge 
of these facts; Mr. Campbell, in a late No. of the Christian Baptist, dignifies this same brother with the 
honorary title of the "venerable Bishop Semple." Furthermore he promulges to the world the interesting fact, that 
notwithstanding the collision that had taken place between himself and Dr. Semple through the instrumentality 
of Dr. Noel --notwithstanding the Dr.'s early prejudices, (by which miy be understood his Calvinian and Fullerite 
principles, &c.) they had a friendly interview and a "four hour's fireside discussion," and kindly ana" quietly 
"reposed together on the same couch." If my judgment be correct, Dr. Sample as an individual, in Essex, is through 
the medium of the Christian Baptist soothed with varied marks of adulation and flattered with an honorary title; 
through the channel of the Harbinger in company with the Calvinian philosophers, Fullente preachers, textuaries, 
&c. -- he is lashed with the scorpion-stings of the critic and dosed with his poison of asps. All this is done 
too with as much apparent candor as it inconsistency and a professed union of principles, perfectly irreconcileable, 
were the very essence of that charity which is expected to pervade the Millennial Church. Dr. Sample's reply to 
the account of the friendly interview in Essex, evinces satisfactorily, that he discovered when it was too late, 
the purpose to which it was turned. In a letter to myself soon after be saw it, he quotes the honorary title thus: "
The venerable Bishop Semple, (fudge!)"

If the religious principles and views of Dr. Semple be so completely at war with those of Mr. Campbell, it may be 
pertinently inquired, why should the latter take pains to publish a picture so highly varnished of their late 
interview? Perhaps a satisfactory answer may be found in the fullowing extract from the Christian Baptist, under 
the signature of Quierena, but written undoubtedly by one whose diction may be generally known without the aid 
of his name.

Extract: "I have regarded with perfect indifference all the pusillanimous efforts ofyour opponents in 
the papars of the day -- but confess that the extract furnished by the Recorder from Dr. Sample's letter 
has in my estimation more importance attached to it than the whole of them put together. I am aware of 
the imposing influence of great names, and know that much reliance will be placed upon the opinion of 
men celebrated for piety, learning and talents—F therefore wish to obtain, in full, the views of Dr. Semple 
on these chimeras.

QUAERENS," (alias A. Campbell.)


Such was the imposing influence of Dr. Sample's name, that while he pronounced Mr. Campbell's "extraordinary 
views of Christianity chimeras" his opinion might serve greatly to hinder the restoration of the "ancient 
order of things." His opinion is not changed -- the influence of his name is still unimpaired. Hence in ths picture 
of the late friendly interview and clinical hug, in Essex, his Calvinian, Fullerite, textuary, Tract, Temperance, 
Missionary, Education, and College sins are suffered to remain in quiet, oblivious repose; while he is owned as 
a full Brother, dignified with a title, and loaded with blandishments of panegyric; if peradventure by these 
candid and honest means a small share only of his influence may be rendered tributary. Yet all these things are 
the doings of the man, who, in a supercilious air of triumph inquires. "And who is Mr. Clopton? A solicitor 
for the Columbian College and Star." Verily the critics have not said in vain, "Homer nods," nor has the old 
adage "Great men have their weak sides" lost its claims. ABNER W. CLOPTON.



==========================


THE COLUMBIAN STAR
AND
CHRISTIAN INDEX.
----------------------------------------------
Vol. III. Philadelphia, August 14, 1830. No. 7.
----------------------------------------------


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For the Columbian Star and Christian Index.

The appropriatefruitt of the Christian Baptitt, or a revival

of the " Ancient order of thingt."

No. IV.

Matt. vii. 18. "Ye shall know them by their Traits. Do men

Cither grapes of thorns or figs of thistles?"

It Ib proposed to comprise, in the present No. a few of a large series offsets, developing the tendency of Mr. Campbell's writings. The present is peculiarly an age of experiment and discovery. To establish claims to new invention* or discoveries in the Arts and Sciences, or new theories in philosophy, facts are demanded. Facts, resulting from investigation and experiment, have, in every age, evinced the difference between truth and error. Thus a large and varied train of facts has clearly shown the difference between the respective claims of the Papal and Pro-

r testant churches. Mr. C'ampbell and his adherents' make pretensions to extraordinary light and knowledge, in the religion of* the Bible: and not only promise but threaten a mighty reformation. They anxiously desire to be regarded in the character of Reformers. And, according to his own testimony, his efforts have already produced such " astori- ishing changes" in religious sentintent and practice as" W seal the validity of his arrogant claims. It ndust concern the religious community then to be made acquainted with the facts growing out of the publication of his extraordinary views of religion. It is error and not truth which shrinks from investigation. The Baptist Chronicle, a monthly periodical, edited by Uriel B. Chambers, (Georgetown", Kentucky, is now engaged with Spirit and decision, in the examination and exposition of these facts'. The e'Xpedien*- cy of such a course may be questioned by good, arid even intelligent men, far removed from the scene of action. But it is fully believed, that few, if any, intelligent Baptists, well acquainted with the influence of the Christian Baptist, in subverting the order and peace of many churches in the Western country, can any longer hesitate as to the only adequate means of healing or preventing the reging maladies. The gangrene of error has continued to spread it* deadening savor by ill-advised indulgence. The canker of heresy has been suffered to prey upon the very vitals of the churches, until recovery, in some cases, is rendered perfectly hopeless. Prompt, decisive, vigorous action is no longer a question of policy, but of unbending necessity.

The following is an extract from a brief history of South Benson church, published in the Baptist Chronicle. After stating that pains were taken by certain adherents of Mr. Campbell to increase the alienation of certain disaffected members of the church, uutil a schism was effected, the church constitution prostrated, and every thing like rule and order set at defiance, by the disaffected party, the history thus proceeds: " At the December meeting, 1829, the church assembled, reconsidered and reverted this disorganizing vote by an overwhelming majority. Some four or five ministers, known to be friendly to the church constitution or creed, were specially invited by the no creed leaden, to attend the January meeting; accordingly three of them, with many other visiting brethren, did attend. The male- contents moved for a reconsideration, which, motion, the church, after a short discussion, rejected. A strange inconsistency marked the course of the minority; while they would contend and vote with the utmost pertinacity, that no creed was necessary, they disclaimed all opposition to the Church constitution or to the terms of the General Union—and even now it is believed, the greater part of them adhere to the last mentioned creed. They were greatly excited and various propositions were made in order to reconcile them; and finally the church agreed to erase from her record any imputation of corruption to the nocreedien- timent or to its advocates. On their part it was alleged, that nothing short of a total erasure from the church book, of every thing in regard to the advice of the Association, and that John Brown should be permitted to preach such doctrine as he had heretofore preached or pleased to preach, and that the doors should not be closed against any that they might choose to invite, would tatitfy them. This proposition the church rejected:—whereupon Elder Jacob Creath, sen. rose, put on his hat and pronounced the minority absolved. Elder Jacob Creath, Jr. then rose, and proclaimed, that he would renew hit appointment to preach in that pulpit on the creed question. Another leader rose and vociferated, " All you who are in favor of meeting here on Monday to constitute on this book (holding up the Bible) say aye." The ring-leader of the malecontents said aye; and forthwith left the house, after which Elder Win. Ford, the Moderator, requested the church and congregation to resume their seats, which was done, and he proceeded to close the business without noticing this most disgraceful schism. On Monday following, those who had schisma- tized assembled in the Meeting House, and constituted (at


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they call it) on the Scriptures as they stand. John Brown was appointed Bishop, and two others Deacons. The ceremony of installation was thus, Bishop Jacob Wreath, jr. read the Scriptures and delivered the charge!! And then in a moit sublime and significant manner handed the lively oracles to each officer! Bishop Jacob Creath, sen. exhorted and prayed/br them all. After singing a song and shaking bands the scene closed. At their next meeting, Bishop John Brown found it convenient to resign his Bishoprick, and Bishop Jacob Creath, jr. was duly appointed his successor!! At our February church meeting. Bishop John Brown, with his Deacons and members, amounting to 66, were solemnly excommunicated by our church, for pertinaciously advocating a part of the tenets or items, that the church had, at a former meeting, declared erroneous and corrupt, and for their disorderly conduct. By order of the church, Wm. HicKMAjf,jr. Moderaror.

John Pclliam, Clerk."

Remarks.—What is the history of man but a picture of human depravity? Aud where can be found more striking features, more gloomy shades, of this depravity than in the visible church? Here rebellion is seen lifting her impious front against the authority of the Most High. Here is portrayed moral darkness, waging a ceaseless, unrelenting war against the light that is come into the world. Here are marked the footsteps of error, seeking, in a thousand ways, the subversion of truth. This state of things was indicated at an early period after man's original apostacy. " And I will put enmity, said God, between thee and the woman, and between thy seed and her seed." And how soon was this distinction made manifest. " And the Lord had respect unto Abel and his offering: But unto Cain and his offering he had not respect. And Cain was very wroth and his countenance fell." The envy, hatred and revenge, excited in Cain's heart, by the preference shown to Abcfund to his offering, eventuated in the cold-blooded murder of the latter. And to the same cause, operating in a countless variety of ways may be attributed no small share of the strifes, contentions, persecutions, murders and other crimes which, in subsequent ages, have stained the annals of the visible church. War is the native element of the carnal mind. Uninfluenced by the wisdom which is from above, contention is the fountain at which it vainly endeavors to slake its thirst. It is the altar on which it delights to offer its unhallowed incense. And to compass its ends it robs Heaven's wardrobe, and assumes its livery, and counterfeits its language. Righteous Abel, looking by faith, through his offering, to the Lamb of God, that taketh away the sin of the world, experienced, in his heart, the lively and constraining influence of that love that worketh no ill to his neighbor. No jealousy, no envy, no revenge, towards his brother, rankled in his bosom or corroded his peace. 'Tis Cain that conceives and prosecutes the war which terminates in death. Yet Cain was not professedly an Atheist or an Infidel. He too, brought his offering. Possibly he was more prompt, more zealous than Abel. The carnal mind has its religion. It often excels in a « zeal of God." Hence the admirable Henry Martyn judiciously remarks, after a watchful observation of the zealous devotion of the Mahomedan Priests: " zeal is not an infallible evidence of the truth of Christianity." This solemn truth is confirmed by a thonsand testimonies in God's Word. Witness the readiness of She- chem in accepting the proposition of Jacob's sons, and his zeal in proselyting his father and the men of his city to the painful rite of circumcision. Circumcision was an ordinance appointed of God. But carnality was Shechem's god, and circumcision suited his purpose as a sacrifice. Nor is it improbable, that Simon Magus, in his renunciation of sorcery, his profession of faith, his baptism, and his proposition to purchase the gift of the Holy Spirit, with money, had his eye directed, not so much to the increase of wealth, as to the means of appearing still some great one in winning proselytes to his new religion. Who was so ready as Judas Iscariot, under pretence of a regard to the interests

of the poor, to censure as a needless and wasteful profusion, the free-will offering of a pious female, a real disciple? The carnal mind has found its way into the visible church under every form of administration, and under all the varied exhibitions of truth. And if false professors, the natural enemies of Christ and his kingdom, crept into the churches- and privily brought in false doctrine and damnable heresies, in the days of Christ and his Apostles, when a bareprq/ej- tion of religion was likely to be followed by sacrifices little short of martyrdom; how much more likely is it, that such may be the case now, when through the boundless mercy of God, each professor is permitted to sit under his own- vine, and his own fig-tree, and worship God according to- tho dictates of his own conscience, while there is none to make him afraid? Hence the painful necessity of publishing to the world the heresies, contentions and schisms which have recently transpired in South Benson and other churches. That the Christian Baptist and other writings of Mr. Campbell have been the procuring, the exciting cause of these most unpleasant scenes no one acquainted with the attendant facts can hesitate to admit. ' But he does not publish them to the world in their native colors. His policy is to keep the particular features of them behind the curtain as much, and as long as possible, that the leaven of his " ancient order of things" may find its way into the Calvinian churches which he pronounces to be as dead as a stone, and produce a revival in them.

He therefore speaks, in general terms, of " astonishing changes" in religious sentiment and practice, effected by the might of his pen. And even where he alludos to these features of discord, these partial triumphs of anarchy and confusion; so far from attaching a sorter degree of blame to his own instrumentality or to that of his adherents, he glories in the success of his scheme, and gravely imputes all the concomitant evils to the folly and obstinncy of those who oppose his " ancient order of things." As the poor South American Indians, when hunted, pursued and murdered, like so many wild beasts, by the Spanish Catholics, were wont to say,il What a God must he be, who has such hell-hounds for his servants and children?" so, the peaceable and unoffending members of South Benson and other churches may now well say, What must that " ancient order of things" be, if such men, andtucfi means, be needful for its restoration? But in the judgment of the pious and zealous Catholics, the complaints of the poor savages were most unreasonable, most unjustifiable. Because if they had voluntarily, according to the evidence presented by the Catholics, renounced their notions and worship of the great Spirit, adopted the Catholic creed, and thut become the disciples of the meek and lowly JesUs, given up their gold and sworn allegiance to the King of Spain, there would have been no need for rifling their houses or immolating their bodies. In like manner, upon what rational grounds can South Benson and other churches, similarly situated, complain of the Christian Baptist, as the harbinger of discord, the fomenter of divisions, the destroyer of their order, peace and happiness? If they had, according to evidence, renounced their own creed and adopted that of the Christian Baptist; if they had been liberal in the purchase of the Debates and the newly translated Testament; then might they have enjoyed peace, and the fiend of discord, the spirit of sebum, have been far away. But as they persisted in rebellion against the " ancient order of things," in spite of the evidence offered by the " venerable" Bishops, they should ascribe their misfortunes to their own madness and folly and not to the Reformer*. And are these the appropriate fruits of the Christian Baptist, a periodical, originated in the conviction, that the bigotry necessarily attending sects and sectaries, must be annihilated, before the visible church of Christ can bear his image and spread to earth's remotest bounds the beams of millennial glory? And are these the doings of the man, who, for six or seven years past, has been inveighing almost incessantly against creeds, sects, sectaries and an as


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piring Priesthood, as destructive of the order, peace, happiness and prosperity of the churches? Are these the achievements of the writer who eulogizes Dr. Semple, speaks frequently of bis History of the Virginia Baptists, and in terms highly commendatory of the " old Bapfab?" What in the principles, what in the lives of Courtney, Lnnsford, Straughan, Harris, Waller, Weatherford, and Shelburne bore any resemblance to the late feats of anarchy and schism in South Benson and other churches? What community of religious sentiment was there between these Virginia Patriarchs and Mr. Alexander Campbell? Who ever heard any one of them, or any one of their eons, in the Gospel, assert the abrogation of the Moral Law? Who «ver heard John Courtnty, or any one of these, deny the agency of the Holy Spirit in the conviction, conversion and aanctiflcation of sinners? Who among these ever occupied the pulpit, for hours at a time, in attempting to prove from the New Testament, that the pardon of sin never reaches the heart or conscience, except through the act of immersion? Who ever heard one of them ridicule experimental religion? Who ever heard them deny the authority of ordination, or stigmatize as Priests, those who had been regularly ordained? The profession, the doctrines, believed and taught by these ihen, and by their cotemporaries, as well as their holy and humble lives, formed a perfect contrast to these dicta, these sayings, and principles, just brought to h'eht by Mr. Campbell. But with a talent peculiar to himself, he knows how to praise the " old Baptists" as worthy of our imitation, in their doctrines and lives, while, like Joab, with a dagger concealed, he aims a mortal blow at the very vitals of those principles and sentiments, for which some of these worthies lay in prison, and in defence of which they would have shed their blood. And ia this the C&ndor, the anti-sectarian liberality, the consistency, the undissembling, naked truth and Christian charity, which may be expected to pervade Mr. Campbell's Millennial Church? And can the posterity, in the Gospel, of the sainta named above receive it? Let them turn the eye of their mind for a moment, to Courtney, Lunsford and Straughan, witness their patience of hope and labors of love, bearing some likeness to the meek and lowly Jesus, the Prince of Peace—then let them direct (heir minds to South Benson, Clear Creek and some other churches, and behold two professed ministers of the same adorable Saviour, whom the Harbinger may hereafter denominate " venerable" BUhops, reviving the " ancient order of things" by stirring up strife, fomenting discord, and embodying into a professed church, all whom they can persuade to schismatize. Then let them inquire, Is God the author of this confusion? And can the Christian Baptist, the efficient mean, in this work of disorganization, be under the influence of the Spirit of the Prince of Peace? But if the facts be true; and if these be the real fruits of the Christian Baptist; then in the decisive course finally adopted by the church, there is an example, a precedent, worthy alike of admiration and imitation by every church which has been or which may be visited by the same scourge. It is rather to be regretted, that there should have been an attempt, or even a desire, to hold any longer in fellowship, in a church loving order and peace, those who had openly avowed the sentiments maintained bytheCamp- betlitea. For how can two walk together except they be agreed? An avowal of thess sentiments is an open declaration of war, a commencement of hostilities, against those principles and doctrines, that order and discipline, which the great body of the English and American Baptists, hold as fundamental. And there is reason to believe, that those ministers who can, at pleasure, vibrate from high-toned CaNinism to an ism far below the lowest grade of Armini- anism, can assume and adopt whatever is most convenient, as easily as Shechem believed in and submitted to circumcision; or as easily as Simon Magus renounced withcraft, believed and became a Baptist, may be justly regarded as Punch in the puppet-show. They breathe aud think, and speak, and move, only as some great one behind

thi screen pulls the wire. For real Christians to expect fellowship and Christian peace and enjoyment with tuck professors, deserves to be ranked with what Dr. Semple justly calls Mr. Campbell's " chimeras." It will hardly be denied by those who understand the subject, that union or fellowship, in a church capacity, should be intended to glorify God in the mutual edification and happiness of the members, and in holding forth the word of life, by a uniform cultivation of the Christian graces and duties inculcated in the Gospel. But for the attainment of these desirable ends the union must not only be visible but real. And to be real it must be founded upon a unity of principle*, of sentiments and of objects. But from the great variety of religious views, derived professedly from the Bible, it is impossible, in the nature of the case, for professors to understand the principles, sentiments and aim* of each other, without a thorough examination. If for instance, of two professors, one ridicules and cordially Je- spises experimental religion as a phantom conjured up in the brain of the feeble minded, by the craftiness of the aspiring Priesthood; while the other regards it of more value to him .than a thousand worlds, although both profess faith in the same Lord Jesus Christ; it ia very evident, at the first glance, that whatever may be their views or professed views of the facts relating to Jesus Christ, there is a discrepancy of principle and sentiment which forbids the most distant hope, that any real good can result from such union and fellowship. Examination then may serve as a teat. Even thieves and robbers cannot enter into, or expect to maintain, their dreadful confederacy without possessing similar principles and understanding fully the aims of eacn other. If therefore it be discovered by fair experiment, tha.t individuals having professed to unite with a church upon certain definite fundamental principles, possess those, which, if known, would have prevented the union; then it is difficult to conceive, how any good reason or authority can be drawn from Scripture to justify a continuance of the union. For as the lawfulness and expediency of the union must depend upon a oneness of principles, sen'.iments and aims; so, no possible circumstances can render it lawful or expedient where these are utterly discordant. O that mysterious, that wonderful lesson taught Nicodemus by Him who spake as never man spake! " Verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God."

But in the conduct of the Campbellites in South Benson Church, as well as by their open declarations, there was a most palpable departure from the principles and sentiments upon which the Church was originally constituted and to which they virtually, at least, assented when they were received into fellowship. If without the renovating and transforming influence of the Christian Baptist, they had, at first, avowed its creed, could they have sued for admission into the fellowship of a Church holding sentiments so diametrically opposite to their own? But on the supposition, that fellowship had been sought under such circumstances, would South Benson Church have owned as brethren and received into their bosom, members, one of whose aims would be the overthrow of her constitution, and the destruction of her peace? Common sense, with a momenta reflection, will supply a fit answer. And the snme remarks will apply to the union or combination of Churches in Associations. Union or fellowship, on any other terms, so far from answering any valuable purpose, can, according to my best judgment, serve only to produce new collisions and perpetuate envy, strife, contention and every other evil work.

To avoid these, however, as being contrary to the whole genius of the gospel, should enter primarily into the aims of all those who unite in a Church. But facts indisputable abundantly prove, that disputation and vain jangling have characterised the footsteps of the Christian Baptist—that contention was the very soil in which it was planted, and supplies the v'ery life-blood of its existence. Hence if *


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single member of a church adopted its creed, that chnrch can have no security for its- foture peace, unless it abolish its constitution, renounce its-own creed and adopt that of the Christian Baptist. Paul in his first letter to the church at Cnrinth, teaches the danger of retaining in fellowship an individual who had given satisfactory evidence that he possessed not the suitable qualifications. 1 Gor. v. <F, T, " Know ye not, that a- little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump." If it be urged, that the introduction of this passage is inapplicable, inasmuch as the case at Corinth, was that of a most horrible crime; it may be answered that still it was only a work of the flesh and is ranked, in his letter to the Galatian Churches with " strife, sedi- tions, heresies:" the doers of which he declares "shall not inherit the kingdom of Heaven." Again: Roms. xvi. 17, T8J "Now I beseech you, brethren, mark them which cause divisions and offences, contrary to the doctrine which ye htuse learned: and avoid them. For they that-are such. serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches, deceive the hearts of the simple." It is difficult to conceive, how the Apostle could have selected more appropriate language, and pointed out a more suitable course, enjoined by his high authority, if he had been an eye witness of the transactions which have occurred in South Benson and other Churches. And with « view to the expediency and necessity of sticb a decisive rftrd discriminating course, as the only remedy prescribed by infinite wisdom and power, for the prevailing and desolating maladies preying upon some of the churches, the Baptist . church, at Frankfort, Kentucky, addressed a most animated and explicit letter, in 1829, to the Franklin Association Of which she was a constituent member. The following brief extract is taken from the Baptist Recorder. " At this crisis those who seek inglorious ease by making truce with the adversary should have their furlough. They are unworthy of the service; unfaithful to the King. We admire charity, but let it be the uncompromising charity of the Bible. All besides is hypocrisy and spiritual venality. The friends and abetters of a certain Journal (falsely styled the " Christian Bnptist") like a species of the feathered tribe are ever on the wing—We viewed them as impotent and unworthy of notice, until they have scattered discord and corruption through many of our churches. By our forbearance, and their partial success among the Baptists, they have become vain and impudent. They nave as they think, waged a war of extermination against our altars, our church constitutions, and our faith.

They blaspheme the Holy Spirit,by denying and deriding his direct and invincible influence in the work of regeneration, before baptism; that sinners are saved by grace sovereign and_/ree, and justified by the righteousness of Christ imputed. Even these fundamental doctrines are ridiculed, reviled; and the final perseverance of the saints is made the subject of a jeering, taunting sneer. An Apostle would deliver such apostates unto Satan that they might learn not to blaspheme; for like, Alexander, concerning ftith they have made shipwreck. They calculate on success by fomenting divisions amongst us, by stratagem and guile."

Another extract. " In this struggle we do not expect much from Latitudinarian Baptists. The annals of the church furnish no instance in which they have sacrificsd much in defence of truth, but many instances of tergiversation and dereliction. Even now they are seen casting a leering, wishful eye towards the enemy's camp. How often have they mutinied and become our worst enemies!—In the Arian war many of them went out from us; and in this war with the Pelagians and Sandemanians, called Campbell- ites, many of them may, in like manner, desert us. God has his own way to cleanse his sanctuary. In Great Britain some of them have become Socinians—in New England Unitarians."

The letter thus concludes. " What signjjjfcs it that our churches are safe? Do we owe nothing to the cause of

Christ and to our brethren in other district**' United action in a good cause can never fail. Let us make no nnhal- lowed compromise with the enemies of the one faith, nor

depend upon the co-operation of the floating neutrality

Let us know our friends—the friends of the faith and embody our energies. The cause belongs to the Lord Ji.<sut> Christ. His honor, power and glory are pledged for its defence—the gates of hell cannot prevail against it;"

Remarks.—This is the language of a church which baa had the fairest opportunity of marking the progress, and of investigating the tendency of the Christian Baptist. Its conclusions are not the hasty ebullitions of sectarian zeal They are the deliberate result of six or seven years' obser* vation. The anxious, but fallaetous hope, was indulged, that few, if any, of the churches had 10 learned Christ as to- become infected with the deadly leaven of heresy, and thereby lose their peace and fellowship. This hope has been disappointed. This church though secure in her individual character feels a lively interest in the welfare of others. As a member of the one body she sympathises in its suffering. She utters her warning voice to those scattered through our country, but which have not as yet felt the weight of this heretical plague. If a true'descfip- tion has been given, though the half has not been told, of the fruits of the Christian Baptist, of the tendency of Camp- bellism; a most awful responsibility rests upon the real ministers of Jesus Christ in reference to this subject.

In view of the facts developing the tendency of his writings, and, by consequence, a part, at least of his designs; it is here candidly enquired, can it be consistent with many pointed exhortations and warnings of the Lord Jesus Christ, and of his Apostles, for real ministers of the Redeemer, to hold, any longer, a familiar and brotherly intercourse with him, invite him into their pulpits, and countenance his writings? He has displayed some talent, it is true, in his defence of immersion as the only proper Christian Baptism. This, though attended, on his part, with vast parade and consummate boasting, did, at first, conciliate the affections of many Baptists, and inspire a confidence altogether unwarranted by the occasion. This, with them, hushed all fear and suspicion to sleep and gave him possession of the vantage ground. So that even now, when they are folly convinced of the havoc made by his other writings on the peace of the churches; some of them can hardly renounce the fellowship, and incur the resentment, of such an able advocate of their side of the Baptismal question. But such compromising policy, in the cause of Christ, must sooner or later defeat its object. It is now known to the world, that lie maintains, that the efficacy of the blood of Christ in the :>anlim of'sin, and consequently, in the salvation of the soul, :an reach the heart, in no other way, but in the act of immersion.

Whence the old hackneyed charge, that the Baptists hold immersion to be essential to salvation, will now be a 
thousand times reiterated, and with a thousand times more plausibility; until a clear, and discriminating line 
of demarcation shall have been drawn, in all churches, and associations between those who reject and those who 
espouse his creed. That a contrary course can serve only to spread and foment the deadly leaven, increase strife, 
envy and contention, and finally multiply schisms, is, to my mind, as clear as that the facts narrated are true.

ABNER W. CLOPTON.


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THE COLUMBIAN STAR
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CHRISTIAN INDEX.
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Vol. III. Philadelphia, September 11, 1830. No. 11.
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For the Columbian Star and Christian Index.

MR. CAMPBELL'S CREED, IN PART.

No. V.

Matt. vii. 16- "Ye shall know them by their fruits. Do men gather grapes of thorns or figs of thistles?"

In my last No, there was exhibited a series of facts developing the appropriate fruits, or the natural tendency of the religious sentiments taught by Mr. Campbell. The present No. will embrace some of his extrorrlinary views, as expressed in bis own words. No one can wonder that such a tree should bear such fruit: that from such doctrines, propagated and believed, such consequences should inevitably flow.

As he has been engaged assiduously, for several years, in their promulgation, they are, of course, scattered over a widely extended territory: and in proportion to the extent of the field, so is the difficulty of comprehending, collecting and arranging them. Hence when the term Camp- belliim is named, there is no email diversity of opinion respecting his real sentiments, not only among those whenever read his works, but among his readers and advocates.

It happens not unfrequently, therefore, in discussions on the subject, that his partisans, when it suits their convenience, flatly contradict their opponents, and obstinately deny, that he holds the sentiments contained in his writings. For this and other reasons it has appeared to me very desirable, that the more prominent and distinguishing of bis sectarian views should be collected, arranged and published, in a narrow compass. Denying the expediency of systematic arrangement in the exhibition of religious] truths, he ridicules the advocates of a written creed, and would have it believed, that as his multifarious and extraordinary ten- eta are not reduced to order, but dispersed through many volumes, they cannot be properly called a creed, & therefore he has no written creed but the Bible. It is almost incredible, that an individual of distinguished abilities should attempt to maintain such a position: it is not altogether so surprising, that numbers should receive it. Is it possible, that any discerning person can believe, for a moment, that provided his views be erroneous, the fact of their being dispersed through six or a dozen volumes can make them true ? Or, that, if they be true, the fact of their being collected and systematically arranged can render them false or invalidate their force ? Unavoidable and indispensable engagements have prevented me from making such a collection and arrangement of his peculiar religious opinions: it is my design however to attend to it in prosecuting my examination. In the mean time, The Franklin Association, in Kentucky, at a recent extra conference, have adopted an undisguised, uncompromising, decisive course, towards Mr. Campbell and his adherents, and in vindication of their proceedings, have published in their Minutes, as extracted from his works, but without regard to systematic arrangement, sundry of his distinguishing, sectarian views, which they denominate so many articles of his crttd.

Nor can it be fairly denied, that so far as these extracts are taken correctly from bis writings they express his professed religious views, and must be as essentially his own creed, and the creed of those who adopt them, as is the Westminster Confession of Faith the creed of all who adopt it. The Arians, Sabellians and Swedenborgians have each their peculiar opinions—which, whether reduced to order and systematically arranged or not, are their creed.

If the Association had been a little more particular in ita selection, and a little more methodical, its publication might have been still more efficient. But it was, no doubt, fully persuaded that the bare exposure of these tenets or this portion of the creed, would be amply sufficient to vindicate its course with those for whose benefit it was intended.

The following is an extract from the Minutes comprising a part of the articles of the creed according as they are numbered. As the limits prescribed to my Nos. forbid the insertion of the whole, those are selected, which are believed to be most important. One additional article will be inserted in place «f the three last. After paintina in their Circular Address, the happy days of peace and prosperity which they enjoyed »before Alexander Campbell visited Kentucky" they remark: Have not these happy days gone by ? In place of preaching you may now bear your church covenants ridiculed; your faith as registered upon your church books denounced, and yourselves traduced; while the more heedless and unstable abjure the faith and join with the wicked in scenes of strife, tumult and schism. The fell spirit of discord stalks in open day through families, neighbourhoods and churches. If you would protect yourselves as churches make no compromise with error; mark them who cause divisions; divest yourselves of the last vestige of Campbellism. As an Association we shall esteem it our duty to drop correspondence with any and every Association or Church where this heresy is tolerated.

They who say they are not Campbellites and yet countenance and circulate the little pamp/ilett are insincere: they are to be avoided." " All that we have esteemed religion, the work of God's grace in the soul, directly is rejected. Mr. Campbell calls it a whim—a metaphysical whim. And that you may know the full extent of our objections, wo herewith send you several articles, gathered from his Christian Baptist and Millenial Harbinger, with a reference to eaeh pamphlet and page, where you can read and judge whether these are, or are not the reformation tenets. It may be said that these scraps are garbled from many volumes. Verily they are but scraps; but each scrap embodies an opinion easily understood; so that this may, with some propriety, be called a Confession of Opinions. We are not obliged to republish his pamphlets. Were we however to do it, the nature and bearing of these opinions would not be changed.

The Thirty Jfine Articles!! or a new edition of old errors extracted from Alexander Campbell's Christian Baptist and Millennial Harbinger.

Article 5. » That all the faith that men can have in Christ, is historical."

Art. 1. » That faith is only an historical belief of facts stated in the Bible."

Art. 8. " That baptism which is synonymous with immersion, and for which every tuch believer is a proper subject, washes away sin and is regeneration." [How far the last tenet is conceded for proof see Millennial Harbinger page 117 compared with page 119.] °

Art. 9. " That in the moral fitness of things in the evangelical economy, baptism or immersion is made the first act of a Christian's life, or rather the regenerating act itself; in which (that is in immersion) the person is properly born again—bom of water and spirit—without which into the kingdom of heaven he cannot enter. U°No prayers, songs of praise, no acts of devotion, in the new economy, are enjoined on the unbapti2ed."£B See Chris. Bapt. 5 vol. 223.

Art. 10. " Most certainly where a man is born of water, there is the bath of regeneration. Jesus gave himself for his bride, the church: and that she might be worthy of his affection, he cleansed her with a bath of water and with '.he word." Ch. Bap. 5 vol. 123.

Art. 11. "That there is but one action ordained or commanded in the New Testament to which God has

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promised or testified, that He will forgive our sins. This action is Christian immersion." C. B. 6 vol. 168.

Art. 12. "That by the more act of a believing immersion into the Name ot the Father, Son and Holy Spirit, we are born again, have all our sins remitted, receive the Holy Spirit, and are filled with joy and peace." Ch. Bap. 5 vol. 213.

* Query. Is a believer in Christ not actually in a pardoned state before he is baptized ? Answer. Is not a man clean before he is washed'!! Where there is only an imaginary or artificial line between Virginia and Pennsylvania, I cannot often tell with ease, whether I am in Virginia or in Pennsylvania; but I can always tell when I am in Ohio, however near the line; for I have crossed the Ohio River. And blessed be God! he has not drawn a mere artificial line between the plantations of nature and grace. No man has any proof that he is pardoned until he is baptized. And if men are conscious, that their sins are forgiven, and that they are pardoned before they are immersed; I advise them not to go into the water, for they have no need of it." Ch. Bap. 6 vol. 188.

Art. 13. " That Christian immersion is the gospel in water—The Lord's Supper is the gospel in bread and wine. Ch. Bap. 5 vol. 158. As water saved Noah, so baptism saves us. He had faith in the resurrection of the earth; and we have faith in the resurrection of Jesus. He be- Jieved God's promise of bringing him out of the water, and we his promise of raising us from the dead. We leave our sins where Noah's baptism left the ungodly." Ch. Bap. 1 vol. 125.

"As in the natural word a child cannot be said to be born of his rather until he is first born of his mother; so in the spiritual world no one can be said to be born of the Spirit until he is first born of water." Mill. Harb. 1 vol.206.

Art. 14. " Can men just as they are found when they bear the gospel believe? We answer, boldly, yes; just as easily as we can believe the well atte*led facts concerning the person and achievements of General George Washington." Ch. B. 6 vol. 187.

Art. 15. "We rejoice to know, that it is just as easy to believe and be saved, as it is to hear or see." Ch. Bap. 5 vol. 221.

Art. 16. " All the sons of men, cannot show, that there is any other faith but the belief of facts either written in the form of history, or orally delivered. Angels, men or demons cannot define any thing under the term faith but the belief of facts or of history; except they change it into confidence. While men are talking and dreaming and quarrelling about;a metaphysical whim, wrought in the heart, do you arise and obey the Captain of Salvation. And my word—nay more, the word of all the Apostles, for it, and of the Lord himself, you will find peace and joy and eternal salvation springing from the obedience of faith." Cb. Bap. 6 vol. 186.

Art. 17. " To be born children of wrath means only to be born gentiles." Ch. Bap. 6 vol. 186.

Art. 18. " Millions have been tantalized by a mock gospel, which places them as the fable places Tantalus, standing in a stream, parched with thirst, and the water running to his cbia, and so circumstanced that he could not taste it. There is a slight of hand or religious legerdemain in getting round the matter. To call any thing grace or faror or gospel not adapted to man as it finds him, is the climax of misnomers. To bring the cup of salvation to the lips of a dying sinner, and then tell him for his soul he cannot taste it, without some sovereign aid beyond human control, is to mock bis misery and torment him more and more." Ch. Bap. 6 vol. 187.

Art. 19. " That baptism is the only medium, divinely appointed, through which the efficacy of the blood of Christ v communicated to the conscience. Without knowing and believing this, immersion is as empty as a blasted nut. The shell is there, but the kernel is wanting." Ch. Bap. 6 vol. ICO.

Art. 20. " The election taught by the College men contemplated all the righteous from Abel to the resurrection of the dead, as standing in the relation of elect persons to God; than which nothing can be more opposed to fact and Scripture; for though Abel, Enoch and Noah were worshippers of the true God, they were not elect men; nay, though Melchisedeck himself, king of Salem, was at once Priest of the most High God and the most illustrious type of Messiah; though he received tithes of Abraham, and blessed him, and, as Paul informs us, was greater than he; yet neither Melchisedeck nor any of the numerous worshippers for whom he officiated in the quality of God's priest, did ever stand in the relation of elect worshippers in the Scripture sense of the the word elect. Abraham was the first elect man, and it remains for those who assert the contrary to prove their proposition—a thing they can never do by Scripture." Ch. Bap. 6 vol. 228, 229.

Art. 22. " Abraham, leaac and Jacob were not chosen of God for the mean, partial purpose of being dragged into heaven, will or no will, on the principle of final perseverance." C. B. 6. vol. 230.

Art. 23. " Whether a man can believe, i. e. imbibe the electing principle, is never answered in the Holy Scriptures for this substantial reason: It is never asked. This is an unlearned question of modern divinity (i. e. Devility, if such a word or thing there be) and could be agitated only by fools and philosophers; all the world knowing that we must believe what is proved." Ch. Bap. 6 vol. 231.

Art. 24. " Sectarians and sectarianism are the greatest enemies to Christianity in the world." Ch. Bap. 6 vol. 229.

Art. 25. "The Moral Law, or decalogue, is usually pleaded as the rule of life to believers in Christ; and it is said, that it ought to be preached as a means of conviction of sin. The Scriptures never divide the law of Moses into moral, ceremonial and judicial. This is the work of the schoolmen who have also divided the invisible world into heaven, hell and purgatory." Ch. Bap. 1 vol 147.

Art. 26. Q3-" Look at this. The Spirit of God insulted and his word deceitfully handled, in glossing away the force and meaning of another text, proving the inhabitation of the Spirit and his direct agency upon the souls of believers. " Likewise the Spirit alto helpeth our infirmities; for we know not what vie ought to pray for at we ought; but the spirit ittelf maketh intercessionfor us with groaningt whicli cannot be uttered." Roms. viii. 26.

Look now at the glossing. The spirit referred to in this text is the spirit of man and not the Spirit of God; or rather it is the spirit of patience; for there is no adjunct or epithet attached to the term spirit, which would authorize the conclusion that the Spirit of God is referred to; and why should the Spirit of God use groans which cannot be uttered in words? Does this weakness belong to that Divine Agent." Mill. Harb. I vol. 115.

Art. 27. " Come Holy Spirit, heavenly Dove,
With all thy quickening p6wer,
Kindle a flame of sacred love,
In these cold hearts of ours."

In the singing of this hymn which is very ingeniously adapted to your sermon and prayer, you have very unfor-

from any one m me urn emmo, ci Mi me wiu ur mew

Testament, and without the possibility of ever receiving an answer to your prayer—The second error into which you have fallen is this: you acknowledge your church to be the church of Christ; and if the church of Christ, its members of course have the Spirit of Christ." Ch. Bap. 7 vol. 129. Art. 28. "Does the preacher preach up Sinai instead of Calvary, Moses instead of Christ, to convince or convict his audience? Then he sings—

Awak'd by Sinai's awful sound,
My soul in bonds of guilt I found,
And knew not where to go; 

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O'erwhelmed with sin, with anguish slain;
The sinner must be born again,
Or sink to endless woe."

I know of nothing more anti-evangelical (or more opposed to the gospel) than the above verses; but they suit one of our law convincing sermons, and the whole congregation must sing, suit onion suit, the one half of them. But to finish the climax the exercise is called praising God." Ch. Bap. 5 vol. 105-6.

"When 1 can read my title clear,

To mansions in the skies;
I bid farewell to every fear,

And wipe my weeping eyes."

Queries for the thoughtful. 1. What title is this? 2. What would make it more clear? 3. Who issued this title? 4. Where is it filed? 5. Why does its dubiety forbid to part with every fear, and to banish tears? 6. Could you make it more clear by instituting a new action or course of action? Without being prolix or irksome in filing objections to all these specimens of hymn singing, I shall mention but two or three:—They are in toto (totally) contrary to the spirit and genius of the Christian religion. ******* They are an essential part of the corrupt systems of this day and a decisive characteristic of the grand apostacy." Ch. Bap. 5 vol. 107.

Art. 31. " The ancient gospel reads thus. 'Unless ye believe ye cannot receive the Holy Spirit.' *** 'When ye believe ye will receive the Holy Spirit.' * * * 'What does the expression Holy Spirit mean?1 Answer. In Scripture it stands for God the Holy Spirit; and secondly for the mind or spirit of a believer. For illustration: " Why has Satan tempted you to lie unto the Holy Spirit; ye have not lied unto men but unto God." And the Saviour says: " How much more will your Heavenly Father give a Holy Spirit (as it should be translated) to those that ask him." Again: " Praying in a Holy Spirit." Ch. Bap. 4 vol. 249. Art. 32. " THE BELIEF OF ONE FACT, and that upon the best evidence in the world, is all that is requisite as far as faith goes, to salvation. The belief of this one FACT, and submission to one INSTITUTION expressive of it, is all that is required of Heaven to admission into the church. The one tact is, that Jesus, the Nazarene, is the Messiah. The evidence, upon which it is to be believed, is the testimony of twelve men, confirmed by prophecy, miracles and spiritual gifts. The one Institution is baptism into the Name of the Father, of the Son, and of the Holy Spirit: Every such person is a Christian in the fullest sense of the word." Ch. Bap. 1 vol. 221.

To show Mr. Campbell's utter contempt for Christian experiences, it is enough to notice the following narrative, written and published by him in his Christian Baptist,? vol. 191.

Art. 34. Relating experiences. " A good old Virginia negro and a very regular and orthodox professor, of more than ordinary attainments among the sable brotherhood, was accustomed to prepare " experiences" for such of his frieods as wished to join the church. He disclosed to them bow they ought to feel in order to make good converts, and how they ought to relate their feelings in order to make a good confession. His usual fee was a good fat chicken for each convert that passed the ordeal of the church. But as be ensured his converts for a chicken a piece, if any one was rejected he got nothing. JVo cure no pay, was his motto. Once a negro more stupid than the others was rejected; he tried it a second and third time but was rejected. Sambo then declared, that he would not ensure him, unless he would promise him three chickens. To this he acceded; and by great exertions he got him able to repeat how bad he felt, how dark it was with his soul, how a great light broke into his mind, how happy he was, and how much he loved Jesus. He was received—and Sambo ate his chickens with joy and a good conscience." Remarks by the Association.

[CT Now this ridiculous, impious fiction, is signed by the Editor, Alexander Campbell, as if it were true. And what is it but the most pitiful aping of Thomas Paine and Voltaire, in heaping slander upon the regenerating energies of God's Spirit!

Art. 35. " Some look for another call, a more powerful call, than the written gospel presents. They talk of an inward call, of hearing the voice of God in their souls. This special call is either a lie or it makes the general call a lie. The voice of God and the only voice of God which you will hear till he calls you home, is the written gospel." Mill. Harb. No. iii. 126, 7.

The following Article (No. 36) is not contained in the Minutes of the Association.

Art. 36. " When I hear a modern preacher either with or without a diploma in his pocket, saying that he is an ambassador of Christ, sent of God to preach the gospel, moved by the Holy Ghost to take upon him the work of the ministry; I ask him to work a miracle or afford some- divine attestation of his being such a character. If he cannot do this 1 mark him down as a knave or an enthusiast; and consequently an impostor either intentionally or unintentionally." Ch. Bap. 1 vol. 66.

" In the meantime we conclude that one of those means, used to exalt the clergy to dominion, over the faith, over the consciences, and over the persons of men, by teaching the people to consider them as especially called and moved by the Holy Spirit, and sent to assume the offices of ambassadors of Christ, or ministers of the Christian religion, is a scheme unwarranted of God, founded on pride, ignorance, ambition and impiety, and ought to be opposed and exposed by all them that love our Lord Jesus Christ in sincerity. Ch. Bap. 1 vol. 71.

Remarki.—This creed, though, in some respects, as extraordinary as the reveries of Swedeuborg or Ann Lee, can surprise no intelligent Christian who is well acquainted with the history of the visible church and with the tenets of the various denominations into which it is divided. In this respect " there is nothing new under the sun." The developements in the Old and the prophecies in the New Testament fully justify the expectation of such teachers and such creeds. But it will hardly cease to be a matter of surprise to eome, that the author of this creed, long after its promulgation, should have been received, as a faithful brother and teacher of true religion, into the pulpits and bosoms of those, the very essentials of whose religious views he thus contemptuously ridicules and blasphemes. Can this be accounted for on any other score, than that be is the bold and fearless advocate of immersion? And is it not reasonable, and, in no wise, uncharitable to conclude, that numbers who thus received him and so far countenanced him, would have studiously shunned his presence, and openly decried his doctrines if he had not been a Baptist? And does the ark of baptism, after making its way against learning, and civil and ecclesiastical powers, so totter, at this day, as to need the supporting arm of Uzza ? And is it corne to this; no matter what a man believes, provided he prqfetsct to believe, that Jesus Christ is the Son of God, and will submit to immersion ? Was it upon this view of true religion, that the Waldenses came out from the mother of harlots? Was it upon this principle that our Fathers, in the gospel, suffered the confiscation of their goods and endured the horrors of the dungeon? No: no: the Minutes of the Franklin Association testify that a redeeming spirit is felt, is kindling, growing and spreading from bosom to hot-Tim: and excite the confident hope, that most of tbe Baptists in these United States will show to the world, in due time, by a total rejection of this creed and its advocates, that they never have made, and that they never will make, a siii'inii'i- of immersion. That Mr. Campbell, after exerting his best abilities, for years past, in disseminating these with other peculiar tenets, and that too at the expense of the peace of families, churches and associations, while every indication of success, on big part is hailed as the dawning

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beams of millennial glory, should still maintain, that he has no creed, argues, according to my judgment, a degree of inconsistency, if not ridiculous absurdity, equalled by hit only, " who casteth fire-brands, arrows and death, and saith, « Am not I in sport?'" But as respects the mischief occasioned by the influence of his writings, he intends to prove to the satisfaction of all the rational part of the commuity, that the blame belongs exclusively to his " adversaries"— The following are his words: " The greatest efforts are making to create divisions arid blame them on us. Nero set Rome on fire and blamed the Christians for it. Our course, aa we shall again more fully show, is to avoid division—to unite and harmonize on the One Foundation.— Our opponents are for excommunicating all who will not submit to their views; and while doing this charge schisms and heresies upon us. If we do not furnish arguments to convince all who have any pretensions to reason and plain common sense, that all the turmoil and confusion now talked of, are the works of our adversaries—it will be because we cannot prove that two and two make four." Mill. Harb. 1 Vol. 239.

Remark*. This is the language of the man whose Bishops visited South Benson Church, fomented the leaven among the malcontents, added fuel to the kindling flame of discord, effected a final schism, publicly pronounced absolution on the schismatics, and then formally united them into a church according to his creed. Let the impartial peruse carefully the histories of Clear Creek and South Benson Churches, and weigh, in an equal balance, the concomitant facts, with his professions, declarations and promises. He affects to believe himself and his obsequious Bishops to be, in these matters, as wise as serpents and as harmless as doves. In his view their skirls are clear of all blood—their consciences of all guilt. 'Tis the Neros, the aspiring Priests, such as Noel, Bryce, Waller, Chambers and Taylor that have lighted the «ectarian torch and flung it into the peaceful dome.

In comparing their conduct tp that of Nero, did he forget that Nero not only fired Rome and accused the Christians of the foul deed; but that In- was fiddling and dancing, while the magnificent monuments of industry and art, were melting before the merciless and devouring flames; and while poverty, wretchedness and ruin were the better portion of the sufferers? By this device he may have designed to have it believed, that he was as conscious of his own in- nocency as he was insensible to the miseries of those who suffered through his instrumentality. And do not those who have been engaged for six or seven years past, in kindling the flames of religious discord rejoice in proportion as those flames have spread? And do they not discover an utter insensibility to all other consequences except that of success? And while they witness envying and strife, confusion and every evil work, resulting evidently from their efforts to proselyte others, are they not as merry as Nero, and, like him, accuse their opponents of their own misdeeds? Instead of saying, " Our opponents are for excommunicating all who w'ill not submit to their views;" it would have been true, if he had said," Our opponents are for excommunicating all who renounce the views upon which they were received into fellowship and who now adopt the Camp- bellite creed." And surely as they publicly renounce and most emphatically execrate the sentiments upon a profession of which they were received into communion and adopt others obviously at war with them; all the heresies and schisms thus produced may be most righteously charged upon them. But he wishes and aims " to avoid division and to unite and harmonize on the One Foundation." How? by publishing and insisting upon the adoption of his creed as the only true interpretation of the Scriptures; by denouncing as sectaries, knaves, enthusiasts and impostors those ministers who think themselves at liberty to reject it, by caressing, applauding and flattering those who adopt it —and even those who seem to lean towards it. Yes; this is the way—these are the efficient means, by which the

pious alchymist, Mr. Campbell, proposes to unite and harmonize, on the One Foundation, all those whose understanding he insults, whose hopes he derides, whose feelings he labors to grind into the dust. And in his estimation an union of this kind is so rational, scriptural and Apostolic, that he will offer arguments to convince all who make pretensions to reason and plain common sense, that all the turmoil and confusion growing out of an opposition to it, are properly the works of his adversaries. And may it not be fairly presumed, that the Spanish Catholics, could and did furnish arguments, the most persuasive and cogent, to convince the stupid South American Indians, that all the acts of cruelty, rapine, bloodshed and massacre, perpetrated upon their persons and property, were wholly and justly imputable to their obstinate unbelief and rejection of the counsel of God? Can it be supposed that the Catholics through all those scenes of horror and devastation, ever discovered in themselves any secret workings of avarice, vain glory, ambition or sectarian zeal? Or can it be fairly doubted, that they believed, that the controlling motive of their doings was to convert the Savages to the Catholic creed, or they- " ancient order of things?" And did they not consider themselves, under all circumstances, competent to decide upon the weight and worth of their own arguments and I lie objects of their own pursuits? Is it incredible to conclude, that while they saw smoking hamlets and bleeding human victims, they perceived also, or thought they perceived, happy indications of the smiles of heaven and presages of the millennial day ? And if they found arguments sufficient to convince themselves and others, it cannot be thought strange that Mr. Campbell from his redundant magazine, should obtain such as will be satisfactory to himself and his advocates. But after all his arguments shall have been exhausted history will point toysct*. The history of the churches prior to his portentous advent, compared with that of their present state of anarchy and hostility, will hold up a faithful, undisguised mirror: and like that of South America will mark the prime agent in these trans- _ actions,- Facts, stubborn facts, will not fail to convince the candid, that his arguments, however muffled in the habiliments of sophistry and plausibility, are as destitute of truth as were those of the Catholics. To bring arguments to satisfy his adherents will not cost him much labor. For as with them he is fully competent to discharge the conflicting offices of judge and jury; they seem to take it for granted that what he writes is proved, if no one enters the list of controversy with him. In reading his baptismal creed one is reminded of the bedstead of Procrustes:* in looking over his Debate with Mr. Owen and his other writings one may behold the strongly marked features of Proteus.f In his creed, with an arrogance savouring of Papal authority and Papal infallibility, he makes immersion essential to the pardon of sin: so that no one can have any evidence that hb sins are pardoned without it. But in vindicating the truth of Christianity against Mr. Owen he brings forward, in one group, ninety four witnesses from the ranks of the Pocdobaptists—and most of them from the established church of England. His object is to strengthen and establish the superior claims of the Bible, by contrasting the talent, acquirements and worth of those who have believed, acknowledged and obeyed it, with the pretensions of those who have rejected it. The selection embraces some of the most illustrious individuals whose names have been enrolled among the advocates of Christianity.

Now if he did not consider these ninety four distinguished Pedobaptists as real believers, and consequently friends to the Bible, advocates of Christianity, from principle, from a true knowledge of the subject, it was certainly very un-

* A noted robber near the river Cephissus in Attica, who measured his captives by his bed, and if too long cut them shorter, but if too short stretched them longer.

f One of the gods of the sea foretelling future events. He could transform himself into any shape.

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lair to throw the weight of their names in to his scale against Mr. Owen. But if they possessed nil the qualifications et- sential to constitute them real Christians, subjects of the spiritual kingdom of Christ, and consequently lawful witnesses to the reality, excellency and glory of Christianity; what must become of his arguments by which he undertakes to prove, that no one can have any evidence of his sins being pardoned, prior to his immersion? If they were in the plantation of nature,and of course, like Simon Magus in the bond of iniquity and in the gall of bitterness, they could not lawfully, and truly testify to the reality of Christianity.— But if they were in the plantation of grace, it might be well for Mr. Campbell to inform us how they crossed the line, on tho supposition that his creed is true. 'On the contrary, if he regarded these justly distinguished Ptedobaptists as competent witnesses to the reality, excellency and glory of Christianity, though belonging to what he frequently and contemptuously calls the popular systems and the popular Christianity of the day; how can he, without a most palpable and shameless sacrifice of candor, consistency and truth, labor indefatigably to convince the religious community, that to convert the Heathen to such Christianity as theirs, would be an object of no great consequence? That the time, the labour, the talent and expense employed to introduce Christianity, in such a shape, among Heathen nations, ought to be regarded as a prodigal and sacrilegious waste? Shall their testimony be considered competent when contrasted with that of Voltaire, Hume, Gibbon, Volney and Paine? And shall it lose all its weight when brought to bear upon the blind devotees of Juggernaut' But as Saul considered it lawful to spare Agag to grace his triumph; so these Ptedobaptist witnesses, on other occasions, the objects of Mr. Campbell's mock and scorn, are modestly invited to come forth out of his mystic Babylon toseal the overthrow ofMr.Owen,and wreathe his own brow with the conqueror's laurel. In his reply to my first No. he denies the correctness of my position, that GUI and Fletcher agreed essentially in their views of true religion. Does he suppose that these ninety four witnesses with whom he confronts Mr. Owen's infidel phalanx, agreed «*- tentially in their views of Christianity? Surely if he considered anyone of them essentially defective, he was bound as a righteous judge to set him aside. But it. must be et- sential to a true witness that his testimony be eiientially true. But how can his testimony be essentially true whose knowledge of the subject is essentially defective or false? The four Evangelists bear essentially the same testimony concerning Jesus Christ, though their narratives vary in eorne particulars. But the two malefactors who were crucified with him, though probably acquainted with the same general facts, bear testimony essentially differing one from the other, concerning the same person. Whatever Mr. Campbell may think of the imbecility of my intellect, the worthlessness of my productions, and of my inattention to the authors whose authority I have ventured to quote; he will not deny that Calvin and Wesley whom he connects in his jury ecclesiastic, differed as much, to say the least, in their religious views, as did Gill and Fletcher. But if the views of Calvin or Wesley were essentially defective should not his testimony have been rejected? But John Calvin, loaded as his religious views have so often been with obloquy by Mr. Campbell, is brought forward on a certain occasion, as a true and faithful witness. Among these witnesses Soame Jenyns holds a conspicuous place. Mr. Campbell makes him as it were a pillar in the edifice he rears in defence of Christinity. He commends his treatise on the Internal Evidences of Christianity in the following words. " This treatise on the "Internal Evidences" is written in a masterly style and with a boldness which nothing but the assurance of faith could inspire."

Here he ascribes the highest degree of faith to this Pk- dobaptist writer. But in his baptismal creed he denies most pointedly and unequivocally, that a man can have any evidence of the pardon of his sins, who has not been immersed.

He presents us then with an anomaly in Christianity— with a believer exercising the assurance of faith—the highest degree of saving faith—without any sense or assurance of the forgiveness of his sins.

Ig it any wonder, then, that with such a talent for accommodation, with arguments so potent, so conclusive, with artillery so versatile, and ,management so dextrous, he should triumphantly boast of having vanquished, silenced and driven from the field every opponent' Or that he should still boldly challenge contradiction?

ABNER W. CLOPTON.


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Baptismal Regeneration. Mr. Alexandor Camp- pell has issued a pamphlet containing about 50 pages- to prove that immersion is the only regeneration—that the act of teaching commanded by the Saviour in the commission to his Apostles—and the act of baptising, mean one and the same thing; that the words pardon, juttified, sanctified, &c. as descriptive of the happines: and privileges of Christians, do not signify a " character" but a state—not a moral ;uul inward transforma-

ion, but an outward condition — that John 3d and 5th refers to baptism, and must be understood accordingly; that the Christian writers for the four first centuries knew nothing about any remission of sins, except through the baptismal laver, and many such things.




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THE COLUMBIAN STAR
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CHRISTIAN INDEX.
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Vol. III. Philadelphia, September 18, 1830. No. 12.
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Baptismal Regeneration. Our last No. contain. ed Mr. Clopton's clear and forcible statement of the New Creed which is coming from the Brooke county school. Since that statement was prepared, an extra Millennial Harbinger, for July 1830, has been received, and in this a more full and unequivocal developement of Mr. Campbell's views on the Christian Religion and " Baptism for the remission" of sins, is presented to the world. And although the idea of baptism in such a sense, is the old Paedobaptist sentiment from Justin Martyr to William Wall, and must therefore not be traced to Mr. Campbell as its author; yet since he has vamped up the ancient heresy, and adopted it as his own — it may be proper for us to exhibit some of its features in the language of its new author. We shall therefore present to our readers such extracts from the above named pamphlet, as may most clearly show the stand which their author has taken in reference to the nature of Christianity.

The following is the author's apology for the manner in which his essay appears:

" This Essay was put to press before it was all written. Circumstances beyond our control made it necessary to send the sheets, as soon as written, to the office. It appears rather as an extemporaneous discourse, than as a studied essay upon the subject. This will explain the looseness of the style, and sundry defects in the method. The metal, it is true, is the same when forged, as when polished; but the result of the first heat, and of the last touch of the hammer, \i very different as respects the appearance."

Remarks. Is it usual for men of sense and piety, who are about to announce anew principle in religion,

to send off their crude conceptions to the printer without revision? Mr. Campbell here announces a dogma which nine-tenths of the Christian world does not believe; and which, if true, goes to miclirixiinn. that nine- tenths. One would, therefore, naturally expect that be would inform us of the pains and attention which he had bestowed upon the subject. Instead of this we learn that the sheets were sent to the office as soon as written.

The annexed quotation from page 7 furnishes a summary view of Mr. Campbell's estimate of the Christian Religion. We place the entire passage before our readers, that they may judge for themselves.

" Tht converft made to Jesus Christ by the Jlpostles were taught to consider themselves pardoned, justified, sanctified, re- concikd, adopted, and, saved; and were addressed as pardonned, justified, sanctified, reconciled, adapted, and saved persons, by attwho first preached the gospel of'Christ. While this proposition is before us, it may be expedient to remark that all these terms arc expressive not of any quality of mind—not of any personal attribute of body, soul, or spirit; but each of them represents, and all of them together represent a state or condition. But though these terms represent state and not character, there is a relation between state and character, or an influence which state has upon character, which makes the state of immense importance in a moral and religious point of view. Indeed, the strongest arguments which the Apostles use with the Christians to urge them forward in the cultivation and display of all the moral and religous excellencies of character, are drawn from the meaning and value of the state in which they are placed. Because forgiven, they should forgive; because justified, they should live righteous- Iv; because sanctified, they should l!ve holy and unblamea- bly; because reconciled to God, they should cultivate peace with all men, and act benevolently towards all; because adopted, they should walk in the dignity and p'urity of sons of God; because saved, they should abound in thanksgivings, praises, and rejoicings, living soberly, righteously, and godly, looking forward to the blessed hope. As this essay is designed for readers of the most common capacity and most superficial education, I trust I may be permitted to speak still more plainly upon the difference between ttate and character. Childhood is a state; so is manhood. Now a person in the state of childhood may act sometimes like a person in the state of manhood, and those arrived at the state of manhood may in character or behavior resemble those in a state of childhood. A person in the state of a son may have the character of a servant, and a person in the ttate of a servant may- have the character of a son. This is not generally to be expected, though it sometimes happens. Parents and children, masters and servants, husbands and wives, are terms denoting relations or states. To act in accordance with these states or relations, is quite a different thing from being in any of these states. Many persons enter into the state of matrimony, and yet act unworthily of it. This is true of many- other states. Enough, we presume, is said to contradistinguish state and character, relations and moral qualities."

Remarks. Here we perceive that Religion is not " a character" but " a stale" and that the only transforming power which it exerts over mankind, is derived from this external state. Men are brought into this state, or condition without any previous change in the character of their hearts and minds, through the medium of immersion in the name of the Father, Son, and Spirit; and then finding themselves in this state, they begin to conform to its new relations, and thus grow religious. Surely this is a most convenient religion— It saves much trouble. A man has only to get up and walk into the new state, and he is then pardoned, justified, sanctified, And Adopted. He is spared the pain of penitence, the unseemliness of tears, the contrition of sonow, and all the mortification of his past sins.

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Instead of going with his heart and soul into the Christian state, he has only to make use of his feet and hands. He adopts Religion as the Roman Senators adopted an opinion — " Ire pedibus in sententiam," to go on their feet into an opinion — was the mode of voting with them. In the same manner must those act, who confer their suffrage upon Mr. Campbell's Creed. They have only to cross the Ohio, and then they are out of one State — and in another. This is the very simile which that gentleman employs to represent the transition implied in regeneration. But let us proceed with the Brook County Neologism, or New doctrine. We find the following proposition and the accompanying illustrations — at page 10, Extra Harbinger for July 1830.

" Jt change of heart, though it necessarily precedes, is in no te equivalent to, and never to be identified with a change o

in no

tote equivaent to, an never o e ene w a cange of ttate. In all the relations of this life in all states or conditions of men, we feel the truth of this; and I would to Heaven that our readers could see as plainly what is of infinitely more importance to them, that no change of heart is equivalent to, or can be substituted for, a change of state! A change of heart is the result of a change of views; and whatever can accomplish a change of views may accomplish a change of heart or feeling, but a change of state always calls for something more. Lavinia was the servant of Palemon, and once thought him a hard master. She changed her view* of him, and her feelings were also changed towards him; still, however, she continued in the state of a handmaid. Palemon offered her first his heart, and then his hand, and she accepted them. He vowed and she vowed before witnesses, and she became his wife. Then, and not till then, was her state changed. She is no longer a servant — she is now a wife. A change of views and of feelings led to this change instate; but let it 'be noted that this might not have issued in a change of state; for Maria, who was another handmaid of Palemon, and changed her views of him and her feel- Ugs towards him as much — nay, more than did Lavinia; yet Maria lived and died the servant maid, of Palemon and Lavinia. William Agricola and Vis brother Thomas, both Canadians, were once much opposed to the constituted government of New England. They both changed their views, and, as a matter of course, their feelings were changed: William became a citizen of Rhode Island; but Thomas notwithstanding his change of heart, lived and died a colonial subject of a British King. John and James Superbus became great enemies to each other. They continued irreconciled for many years. At length a change of views brought about a change of heart; but this change for more than a year was concealed in the heart, and by no overt act appeared. They were not reconciled until mutual concessions were made and pledges of a change of feelings were tendered and reciprocated. From enemies they became friends. A thousand analogies might be adduced, to show that though a change of state often — nay, generally results from a change of feelings, and this from a change of views, yet a change of state does not necessarily follow, and is something quite different from, and cannot be identified with a change ot heart. So in religion, a nan may change hit views of Jesus, and hit heart may alto be changed towards him; but unless a change nf state ensue* he is still unpardoned, unjustified, unsanctijied, unreconciled, unadopted, and lost to all Christian life and enjoyment."

Remarks. Here we are told that the " change of htart" spoken of in the proposition, " it the result of a change of views." We had always thought that a change of heart in a sinner was the result of the Holy Spirit's acting in conjunction with the Word of God; but it seems we have been in error, and have led others into error; since it now appears that a man has only to change his views, and the change of heart follows as a matter of course. The similes here adduced, prove that our construction of Mr. Campbell's doctrine is correct. Lavinia has only to changs her views, and

to pass from the state of servitude to that of connu- nubial equality, and she is then in a condition to which poor Maria cannot attain, although her change of feelings and views, are as great as that of Lavinia. But we must draw particular attention to the closing sentence of the preceding extract. This sentence contains the marrow of all the foregoing divinity. It is the essence of the whole composition. A man may have his heart changed in Mr. Campbell's acceptation of the term and still remain "unpardoned, unjustified, unsanctified, unreconciled, -unadopted, and lost to all Christian enjoyment," unless he is so fortunate as to obtain immersion. The ancient Greeks and Romans had a notion that a man after death, could not be conveyed over the Stygian wave, unless he had been immersed in earth. For want of the small boon of a little earth upon the body, the soul was destined to roam a hundred years on this side the dark flowing river. Mr. Campbell's philosophy about immersion, is quite as unrelenting. He can allow no change of heart competent to bring a man into & pardoned state. This is more than all our Baptist philosophy ever dreamt of. We too love immersion— but if Mr. C. is right, we have not loved it half enough. If he be correct in his scheme, we have yet to begin the very rudiments of Religion. More favored than ordinary mortals, he has been commissioned to show the worW what virtue there is in water. We are now to have a new plantation of Christians upon the labor-saving system of Water cultivation. Some plants may thrive in this way; but most classes of the vegetable world require a little sunshine, and free air, as well as water. But perhaps, Mr. C. being deeply read in the writings of the early Christians, believes with Tertullian, that water snakes are not so noxious as those which inhabit the arid plains. We now approach the consummation of the new Creed. It follows:

" I now proceed to show that immersion and regeneration are (too Bible names for the same Of I, contemplated in two different points of view.*

The terra regeneration occurs but twice in the common version of the New Testament, and not once in the Old Testament. The first is Matt. xix. 28. " You that have followed me in the regeneration, when the sou of man shall sit on the throne of his glory, you also shall sit upon twelve thrones, judging the twelve tribes of Israel." Dr. George Campbell, following the punctuation adopted by Griesbach,

* When the Romish Missionaries visited China for the purpose of propagating the Christian religion in that immense region, in order that they might not excite the prejudices of the Chinese against their mission, they kept out of sight the doctrine of a crucified Saviour. They preached Christ as a King, but not a* a Priest and a Sacrifice fur sin. Multitudes nominally embraced thia pseudo-Christianity, and were baptised, possibly they were immersed. The ministers who performed the office of baptizing these converts were regularly ordained, deriving their commission duly from the Apostles. The form in which they baptized was unexceptionable, viz.- ' in the name of the Father, the Son, and the Holy Ghost;' and they employed that element which, as Mr. Campbell contends, is (he appointed and exclusive channel of re* generating grace. The Romish missionaries, no doubt, in perfect consistency with their own creed, considered these converts as ' regenerated by baptism,' not only constituted members of the visible church, but made partakers of God's Holy Spirit, and brought into a state of salvation. But can a Protestant join them in this opinion? Can it be believed among us, that these Christians in nothing more than the name, became, by virtue of their baptism, ' dead to sin and new born to righteousness,' though they were wholly unacquainted with him who is the only Saviour of sinners? Were they brought into ' a state of salvation,' without even having heard of the Cross of Christ, the only ground for the hope of salvation? Nor can I see how it can be

maintained that these converts were unregenerate after their baptism, if it be ' the doctrine of the holy Scriptures that we are by baptism made heirs of salvation.'

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epd substituting the word renovation instead of regeneration., renders it—" That, at the renovation, when the Son of man shall be seated on his glorious throne, you, my followers, sitting also upon twelve thrones, shall," &c. Oenetii, being the term used for creation, palingenesis,, denotes the new cre*tio«, either literally at the resurrection of the de;ul, or figuratively, at the poirmencement of tbp cbrisMafl era, qr at the commencement of the Millennium. Josephus the Jew called the return of Israel to their own land, and institution, " the regeneration," or " palingenesia." No writer of any note, critic, or expositor, supposes that regeneration in Matt. xix. applies to what is, in theology, called the fw«» birtk or regeneration of the soul—not even the Presbyterian Matthew Henry, nor Dr. Whitby, Campbell, Magknigbt, Thompson; nor, indeed, any writer we recojlect $v« toTiave read. Regeneration in this passage denotes a ^tate, a new state of things. In the same sense we often use tjie term. The American Revolution was the regeneration of the country or the government. The commencement of the Christian era was a regeneration—so will be the Millennial Eia—so will be the creation of the new Heavens and new Earth. As this is so plain a matter, and so generally admitted, we proceed to the second occurrence of this term. " God has saved us by the walking of regeneration, and renewing of the Holy Spirit." Common version, Titus iii. 5. God has saved us through the baUv of regeneration, and the renewing of the Holy Spirit. This is the second time the word regeneration is found in the New Testament; and here it is conceded by the most learned Pedobaptists and Baptists, thai it refers to -immersion. Thoueh 1 have been led to this conclusion from my views of the Christian religion, yet I neither hold it myself, nor justify U to othora on this account. I choose rather to establish it by other testimonies, than by those who agree with me in the import of this institution. Amongst these I shall ph.ce Dr. James Macknight formerly prolocutor or moderator of the Presbyterian church of Scotland, and translator of the Apostlic Epistles One otto notes upon Titus iii. 6. is in the following words:-" Through the batii of regeneration." "Through bopliim, called the bath of regeneration, not because any change in the nature (but 1 wfulo say in the rfatef » of the baptized person u produced ^baptism; but because it is an emblem of the purification ofhissoul from sin."f He then quotes in proof (Acfc xxii 16.) "Arise, and be immersed, and wash thee from thv sins." -Paul. He supports this view also from Ephesi- ans v26 and John i.i. 5 " The bath of regeneration," ,?s ^according to this learned P*dobaptist, chnrtun immersion. , .

With all Mr. Campbell's professions of fairness and tmth, we are compelled to convict him in some of the foregoing statements, of an open deviation from fact. He says—" it is conceded by the most learned —— Baptists" that Titus 3 and 5 refers to immers.on. Now we freely confess that we never read a Baptist Expositor who so referred the passage. Dr. Oill expressly tie- nifis that it is to be understood of baptism or immer- eion. These are his words—" By the former (that is the washing of regeneration) is meant, not the ordi- nance of wlter baptism, for that is never expressed by washing, nor is it the cause, or means of regeneration; the cause being the Spirit of God, and the means the word of God. And besides, persons ought to be regenerated before they are baptised; and they may be baptised, and yet not regenerated, as Simon Magus.— Campbell's and not Macknight.

r . . », , . »_ u_f.1vMAM in QUO

tntinued

Jut regenerating grace is meant, or a being born of b.$ Water, and of the Spirit; that is of the grace of the Spirit, comparable to water, for its purity and cleansing irtijc." We cannot consider it probable, that any Baptist expositor ever yet admitted that the washing of regenet>a.tion in the above passage, was to be under- tood of immersion. We call upon tylr- Campbell to name the learned Baptist, other than himself, who ever 'et, sp received, the verse.. He has, affirmed that there ire learned Baptists vhp so understand it, and the bur- len of proof must rest upon him. We have proved that )r. Gill dpes not so construe it; and we venture \o say, n behalf of Booth and Fuller, that thej do not so understand it. That Paedobaptist writers should claim his Scripture for the support of their views, is no way marvellous. The bath of regeneration in their vocabu- ary, means simply baptism; 'and when administered to . nfants, in their view, it precedes the renewing of the rloly Ghost. Mr. Campbell avails himself of the learn- ng of Wall to show that during the 400 years which succeeded Christ and his Apostles, all Christian writers, without exception, understood John iii. J5, of w^er Kipti-mi. He and Mr. Wall thus confer together.

Campbell.—As you trace the history of infant baptism, Mr. Wall, as nigh the apostolic times as possible, pray frhy do you quote Justin Martyr, who never mentions it? '

jfr Wall " Because his is the most ancient account of

he way of baptizing, next the scripture: and shows the plain and simple manner of administering it. B-cause it shows ,he Christians in those times (many of whom lived in the days of the Apostles) used the word " regeneration" (ur ' being born again") for baptism; and that they were taught :o do so by the Apostles. And because we see by it that Jiey understood John iii. 5. of water baptism; and so did all the writere of these 400 years, Not One Man Exceptep."

Remarks. We take it for granted that Mr. Campbell adopts,the views of his learned prompter, and relies upob this portion of Scripture, in part at least, for the support of his scheme of baptismal regeneration. In this he follows all the advocates of infant baptism, and all those who have held the unscriptural tenet of baptismal regeneration, strongly asserting that the verse here named refers to water baptisrju He is the first baptist, making any pretensions to the character of an expositor of Scripture, who has ventured to utter such an opinion. But he is by no means the first person that has maintained this sentiment. Jit is true that the earlier Christian writers generally placed such a construction upo,n it; and that the most distinguished defenders of PEEdo-baptism, especially Wall, have zealously maintained the same view. Wall complained that Calvin was the first of modern expositors who explained this passage differently, and in consequence did a serious disservice to the cause of Infant Baptism. The fliost learned and eminent commentators since the Reformation, have concurred in rejecting the ancient acceptation. Valla, Rerius upon Valla, Erasmus, Vatablus, Castalio, Clarius, Cameron, Jac. Cappellus, Lud. Cap- pellus, and Grotius, who are all quoted upon this 8d chapter of John, in the Critid Sacri, are either permitted to be silent on verse the 5th, or else to utter .a sense very different from that borrowed by Mr. Campbell from the ancient and modern advocatesof baptismal

regeneration The exposition of Grotius we consider

very fair and satisfactory, and therefore translate U from

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the Latin and Greek in the Critici Sacri. It here follows,—John iii. fi—' Born of the water and of the Spirit." " Christ now'explains the sort of birth which he means, lest Nicodemus should be longer deceivet by ignorance of the metaphorical mode of expression One thing it represented by two. For so Mat. iii. 11 With the Holy Ghost and toith fire, signifies a fiery spirit,- and so here,—of the spirit and of water, is, of a watery spirit. Neither is it any obstacle to this sense, that a word here precedes as if to limit 'the other;—for thus in Acts xvii. 25,—Life and breath is the same with what is elsewhere called the bredth of life; as in Gen. H. 7, Mace. vii. 23—Spirit and life.— So in Gen. iii. 16, The conception and the 'sorrow, is the sorrow of conception. So in Col. ii. 8, Through philosophy and vain deceit, is the same as the empty fallacies of philosophy. The Arabic translation has Matth. iv. 16, In the region and shadow of death Simply, in the region of the shade of death. Again; —" Since by a fiery spirit, an efficacious spirit is'sig lulled; so by a watery spirit, a purifying one is intended. Chrysostom in homily thirty-first says,—The Scripture at one time compares the grace of the Spirit to fire, and at another to water. We read in Plutarch's Roman Questions, that fire cleanses, and that water makes holy. In this sense we read in Ezekiel xxxvi. 25, about clean water. In Esa. xi. 9, the knowledge of God is compared to water. In 1 John v. and 8, water is that purity of the Christian life which, together with martyrdom and miracles, rendered a testimony to the truth of the doctrine. And as farther on in chapter 6, where the subject of the Lord's Supper is not directly treated, yet the metaphorical mode of expression contains a tacit allusion to those symbols; and because those symbols, and the metaphorical expressions mean one and the same thing, so here, there is no direct reference to baptism, but only a mode of speaking that alludes to baptism. See Eph. v. 26, Tit. iii. 5, Heb. x. 22, in which places a washing is attributed to the word of the Gospel. Lactantius, book the 5th, contains the following beautiful sentiment,— " How much preferable is it, rather to cleanse 'the mind which is defiled with evil affections, and by one laver of virtue and faith expel from it, all its vicious qualities, how polluted, and base soever the body which he may cany about him?" Thus far Grotius, whom Dr. Gill follows. Grotius is not deemed orthodox in reference to the divinity of Christ; and on some doctrinal points his opinions are eccentric. In other respects he was one of the most acute critics that ever lived,—his metaphysical and philological researches have conferred upon him the undivided respect of all learned men. If he entertained Arian sentiments, he could have been under no temptation to display them in the foregoing passage. Such a view of it as that which he has given, is ho more favArable to that error than is the view of others who make it allude to water baptism. Independent, however, of all the authorities, —pro or con—in this case; it is clear to demonstration, that if we understand John iii. and 5, of baptism, we must reverse the order of the Saviour's commission to his Apostles. In that, believing precedes baptism--but in this baptism comes before every thing else.

We close with one remark upon the sorry contrivance to make Macknight responsible for his Mov of Titus iii. 5.

This assertion is made -- "The bath of regeneration, is then, according to this learned Paedo-baptist, Christian 
immersion." Compare this with Macknight's own words, already given in the feregoing note. "The real change in 
the nature of a believer which entitles him to be called a son Of God, is not effected by baptism, but by the 
renewing of the Holy Ghost, mentioned in the next clause." Thus we perceive that when Mr. Campbell makes Macknight 
speak, he is wholly on the side of baptismal regeneration -- but when Macknight speaks for himself, he informs 
us that there is no such thing, and that a real change in the heart of a believer, is not effected by baptism. 
We leave our readers to invent a suitable name for such dextrous garbling. Were we to characterize it according 
to its demerits, we might be deemed excessive and severe.


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Vol. III. Philadelphia, October 16, 1830. No. 16.
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For the Columbian Star and Christian Index.

MR. CLOPTON'S REVIEW OF CAMPBELLISM.
No. VI.

Matt. vii. 16. "Ye shall know them by their Iruits. Do men gather grapes of thorns or figs of thistles?"

The following letter exhibits something more of Mr. Campbell, and of his fruits.

Franklin, (Tennessee) July 2?, 1830.

Elden Clapton and Jeffreii:—I have received from each of you a lettei, requesting, in substance, about the same information. And as such, I answer you both jointly, as it will save time and labor; for I am but a bad scribe at best, and as I grow older, writing becomes more laborious. This I offer as an apology for this method of writing.

When Alexander Campbell came before the public by his debate with Walker, and rendered himself notorious, I saw something in the debate, very objectionable (to me at least;) and said to some of the brethren, I was doubtful ol the Scotchman. His views of John's baptism, and of the commencement of the gospel dispensation, raised my doubts. His debate with M'Calla still heightened my fears. When his prospectus for the Christian Baptist came out I became B subscriber, and read carefully its pages. I thought him an able disputant, but a bad divine; and said to some of the brethren, that Alexander the Great, and Alexander the coppersmith, and Alexander Campbell of Brooke county, were brethren. A member thought my remarks unauthorized. I said lime was a good expositor and a revealer of secrets: and that I had no doubt but we should see some new-fangle'd religious infidelity set up in the churches. Out comes n prospectus for (another) a New Testament, which was to be taken from Doctors Macknight, Geo. Campbell and Doddridge. Well: I took the new book and read it attentively, and what did I see? Behold a New Testament made up of scraps from Doctors C-, M'N., D., T., and G., and when neither of them suited, he puts his own rendering. And this Testament is handed to the public, well suited to the religious infidelity of the Unitarian Compiler.

In this New Testament the divinity of Christ, the work of the Spirit, gospel repentance, gospel faith, regeneration by divine grace, and the effectual calling of the sinner, and of the minister of Christ, could not be so well sustained as by the common translation of the Testamsnt. And religion is now made (according to this) a mere human science— and consequently all the standing religious sects are wrong, and a new theory falsely called the ancient gospel is introduced. What a Pope!! When Alexander Campbell was in this country, children (in the gospel) that I had raised— minister? that I had baptised—were elated at the prospect, that the strong opposition I had felt and manifested against Carapbellism would be prostrated. Accordingly, I was requested to mett him in the town of Franklin. I repaired to the spot. Whea he came in tight, myself and others were waiting the event. It was the time of Court in Franklin, and th« house was literally filled with spectators and luiui fi. Being sealed, he was informed, that I did

not think so favourably of his religious views. Well, said) Campbell, brother M'Connico does not understand mev Perhaps not, said I. We then commenced a conversation, and continued for twelve hours with bnt little intermission. Abaut the time the clock struck nine, I said:—brother Campbell, I profess to be an honat man—and thcrpfiire before I leave you this evening, I must say to you, I have read all you have written, and have now conversed with yo» twelve hours; and that I do not believe one word of your doctrine, taken as a whole. What doctrine? said be. i have no doctrine but the New Testament. I do not believe, replied I, yonr views of the New Testament. I have- no views, said he, but that testimony. Come and hear me preach to-morrow, and I hope to satisfy you. I did so. But alas! satisfied! Yes. How? Why, thai k» wot not a goipel vreacher. He commented on the whole Epistle to- the Epnesians in his new book. (Testament.) Myself and others sat behind him in the pulpit. He said among other things, that that Epistle was addressed to the Gentiles as a. nation, and not a Christian congregation. I involuntarily read out the address. (Paul an apostle of Jesus Christ, by the will of God, to the taintt which are at Ephesus.) The preachers by my side started as if electrified. Campbell turned and looked at me—smiled—and proceeded to say: The bett thing we could do, would be to forget all we had ever learned, and begin to learn anew. Yes, said I, and you are to be the teacher. He again looked and smiled. After three hours comment and argument to prove, that the doctrine of pre-appointment as held by Calvin and others was not true, and that all their religious theories were- false; he closed by pressing on the minds of the hearers the- truth and utility of hia own—(theory.) After dinner I asked Campbell how he would proceed to build a church, or as he would call it, a Christian congregation. Well, said he, I will suppose I was coming to Nashville to settle permanently. I would commence a series of discourses, in which I would prove that Jesus was the Son of God and the Saviour of sinners, and that the New Testament was the- Word of God. And when all my authorities, vouchers, and arguments had been laid before the people, I would then request them to come together: and all who believed

Sor would say they believed) that Jesus was the Son of Godl would take to the river, immerse them, and pronounce- them a Christian congregation. Well, said I, nine tenths of the people of this country could say all you would nsk them to say, anil therefore you would take them by wholesale. Such, said he, must be the state of things when the- ancient order is eel up. Such, replied I, was nut the course of the Apostolic order.

My beloved brethren;—Campbellism has carriorf away- many whom I thought firm. These wandering stars and clouds without water, ever learning and never able to come to the knowledge of the truth, make proselytes much more the children of the devil than they were before. O Lord, hear the cries nml see the tears of the Baptists: for Alexander has done them much harm. The Lord reward him according to his works. Look at the Creaths of Kentucky. Look at Anderson, Craig, and Hopwood of Tennessee. See them dividing churches, and spreading discord, and constituting churches out of excommunicated members. Such shuffling—such lying—such slandering—such evil- speaking—such dissembling—such downright hypocrisy— and all under theyafoe name of reformation.

Save me from tuck a reform, and such reformers. Cumberland Association has excommunicated Anderson, Craig, and their followers. Ah! my brethren, these are some of my ill-begotten children. Some say that I called Craig to preach. Really, it looks like some of my work: for if the Lord had done it, it would have been veil done?. They have made a division in Cool Spring church. There they claim the church-book, and hold (as they say] the constitution, and yet preach as contrary to the principles on which the church was constituted av any two things can be.

Tin- Association pronounc«d the old party the church,

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and excluded Anderson, Craig, and all who had gone off with them. These-were a large minority—they say the majority. But it is not so. These two churches are in one house; if that party may be called a church.

At L«pres Fork church a small party have gone over to Campbellism. Some had been excluded before, either for their principles or conduct. Here they hare built up in the name house what they call a church. Of this church old brother Atkinson has the charge, and here is his membership. At Big Harpith church, where I have lived and served thirty two years, tenor twelve members have left fli. Of these excluded members they have built in Franklin, with one or two from Kentucky. At Nashville, P. S. Fall, a native of England, and Campbell's best friend, has led off most of that church which was a member of Cumberland Association.

On Saturday before the first Lord's day in September, Willis HdjHvmxl, ns is expected, will be excluded, and perhaps most of Liberty church, Bedford County, will follow him. Robertson's Fork church, Giles County, will divide, and (probably) a number will follow Hopwood. Zion church, Bedford County, I fear, will suffer much, from the same new ancient gospel. Other churches may have some partial silling. Many Armim'an Campbellites and Masonic Unitarians have fled for refuge, (nut to Christ.) The (alf too is set up in Alabama, and already it is proclaimed: These be the Gods that must bring us out of Babylon. What shall I say? I have been 33 years in camps in Tennessee. I have fought many a bard battle under Christ's banner, and under Baptist colours. But never before have I seen such shuffling—such dissenting.

I am this day 59 years old. I have baptized about 1200 persons. When I am old and weak what shall I say? Give up the ship? No.—never—never. Some say, if old Atkinson, old Whitsitt and M'Connico were dead, the battle would be won. But ah me! Jesus liv- and will sustain his cause; and in this I rejoice. A good man once said: all these things make against me. But they all made for him. The Lord reigns; let his servants fear. I am glad, brother Clopton, to see you march out against Goliath, who has been defying the armies of Israel. May the God of David direct the pebble from the sling, in this, the day of battle. I hope you will have the prayers of the godly. 1 have seen some two or three of your numbers, (iud bless the man and the means. If I were able, I would bold up your hands while you fight the battles of the Lord. I fear many of the floating neutrality amongst the ministry will not support you. Fear not. Thus some of David's brethren thought, that the pride of his heart had induced him to come forward in single combat. I hope, my brother, your beard is grown. I. fur one, will not fear, though you meet the uncircumcised Philistine: for I know that the Lord is mighty iu battle. GARNER M-CONNICO.

Elder* A. W. Clapton and Tfiomat Jeffret*.

REMARKS.

The foregoing is,in substance, the letter of Mr. M'Connico. Whilst no idea has been changed, a few verbal alterations have been made. The writer is believed to be a faithful, eminently successful, and justly distinguished, minister of the Lord Jesus Christ. Mr. Campbell inveighs much against learned Doctors of Divinity .except when they happen to suit his purpose. The writer of this letter has attained to his excellency in the ministry, through the grace of God, upon a diligent cultivation of his powers, without the aid of a collegiate or academical education. He is therefore free from all suspicion of a combination with what Mr. Campbell calls the learned priesthood. He has read carefully and impartially Mr. Campbell's writings. He gives him full credit for his talent in polemical disputation. He baa had a personal interview and a twelve hours con

versation with him. He has heard him preach. He hat been an eye witness to the fruits resulting from the introduction of his writings among the churches. He knows well the meaning of a revival of the " ancient order of things." He has had a direct and personal acquaintance and intercourse with some of his proselytes. He has had the fairest opportunity of trying their "spirits." Their principles he has tested by their practices—their sayings by their doings. His language may be thought, by some, to be marked with a degree of asperity unsuited to the subject. But he waa aware, that the circumstances in which he was placed, the occasion which induced him to speak and write, forbade every thing like Jesuitical trimming. It is now more important than ever, that things be called by their appropriate names. His language is a burst of honest and holy indignation at the course pursued by those who have broken up the peace and harmony formerly existing in the churches with which he was connected.

He sees his children bewitched and carried away by another gospel. He therefore speaks and writes as one who believes truth to be something. His language to Mr. Campbell is honest, bold, decisive. The tergiversation in Mr. Campbell's replies may satisfy his admirers, if not the " floating neutrality." These considerations ought, in my judgment, to give weight to the opinions of Mr. M'Connico —and more especially when those opinions are sanctioned by two such aged and distinguished ministers as John Atkinson and John Whitsitt. Under circumstances perhaps equally favourable to a correct decision, they too have formed the same opinion concerning Mr. Campbell and his scheme of religion.

After a careful perusal of tho newly translated Testament, Mr. M'Connico's conclusion is, that it is well suited to the religion* infidelity of the Unitarian Compiler. He is not singular, in the opinion, that Mr. Campbell is a Unitarian. And he stands not alone, in the belief, that Ctunp- bu'Ilism is a scheme of religion* infidelity, dangerous to the souls of men, and to the real prosperity of the church of Christ, just in proportion as it ttemi to wear the garb, and to speak the language of real believers. Respecting the mournful scenes of heresy, strife, alienation and schism depicted in this letter, no additional remarks can bo necessary. From the bare recital of them the heart of Christian sensibility recoils with holy aversion—with holy indignation. Their promulgation to the world can be justified on no other ground, but a strong persuasion, that others equally exposed to dangers, and equally at a loss how to proceed, may, in this way, be awakened to vigilance, and if visited by the desolating scourge, know how to act. They all speak the same language. They all point to the same prime agent. They all require the same remedy—if that may be called a remedy, which can only mitigate and not heal—palliate but not cure the deadly wounds. These churches and Associations, as well as those in Kentucky, are convinced, after long and painful experiment, that nothing short of a thorough purging of the floor—that nothing short of a distinct and total separation from all tucli can -promise relief, ABNER W. CLOPTON.


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An Uncivil War.—Mr. Campbell seems to have a tough pen, and a short memory. In his last No. of the so styled Millennial Harbinger, he says,—" I never said, nor insinuated that religion is a state." "No man of sense can affirm that religion is a state." In the Extra No. of the same work which we noticed not long since, the same Mr. Campbell says,—" The converts made to Jesus Christ by the Apostles, were taught to consider themselves pardoned, justified, sanctified, reconciled, adopted, and saved; and were addressed, as pardoned, justified, sanctified, reconciled, adopted and saved persons, by all who first preached the Gospel of Christ. Whilst this proposition is before us, it may be expedient to remark, that all these terms are expressive, not of any quality of mind; not of any personal attribute of body, soul, or spirit; but each of them represents, and all of them together represent a state, or condition."— But above, the same writer says,—" I never said, nor- insinuated that religion was a state." Truly it may be said---" Mendacem oportetesse memorem."

We perceive the evasion which he contemplates: when he denies having said, that religion is a state. He means to slip through the meshes of ambiguity ia the term " religion." He means to tell us that by religion he understands nothing more than the Gospel, or the Institute of Christ or his Apostles. But we beg to remind him of his own assertion. He says, " sanctified, represents a state or condition, and not any personal attribute of body, soul, or spirit." But to be truly religious, and to be sanctified, are considered one and the same thing the world over;—consequently, the term religious, represents a " state or condition?' and not any " attribute of soul or spirit," according to Mr. Campbell, since things must be equal to one another, if they be equal to the same thing. We were, therefore, right in alleging that he had affirmed religion to be a state, and not a character. Mr. Campbell now positively denies that he ever said, or insinuated such a thing!



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~ Immersion. The annexed is an account of his success from the pan of Mr. A. Campbell.

Extract from a private letter addressed by Bishop A. Campbell, to

a friend in Cincinnati. "bethany, Va. Sept. 17, 1830.

" Dear Brother.—Nothing but the unconquerable control of circumstances, has so lone prevented me the pleasure of conversing with you on paper, at least for a few minutes. This has been one of my busiest summers. The calls for speaking as well as for writing have been still more numerous than formerly. I have in these vicinities labored more this summer than in any year for the last ten. Congregations are very'large, seldom less than a thousand hearers— and think it not incredible that in the county of Brooke, lastLord's day, I saw about 5000 persons assembled to hear the word, and to see its effects. It was a three day meeting, and brother Scott and I alternated in succession during three days. About 300 or 350 disciples broke the loaf of blessing in the morning of the day—and in the intervals of the meeting, 26 persons were immersed. The wounded to the killed were as five to one. After one discourse the Lord's day preceding, in about one thousand hearers, thirteen were immersed the day before that, out of three thousand, in Ohio, thirty-seven. In another vicinity, after a single discourse on Lord's day, fourteen were immersed.- So mightily grows the word of the Lord in these parts. Since I visited your city, I have with my own hands immersed 113 persons—besides, many are immersed by others. The sects are falling apace and their influences wither in society. I have been as much astonished at the reforming power of the ancient gospel on the converts, as in its converting power. The disciples are filled with joy and the fruits of righteousness. Indeed the citizens of the kingdom of Jesus ought always to rejoice, and abound in all good works. So good, so Kind, and so divine a master as our King is wortlhy of the adoration of the heart, of the most grateful incense of our warmest affections.


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For the Star and Index.
MR. CLOPTON'S REVIEW OF CAMPBELLISM.

No. VII.
The Creed arranged and examined.

Matt Tii. 16. Ye shall know them by their fruits. Da men gather grapes of thorns or figs of thistles?

ort Faith.

Definition I " All the sons of men cannot shew, that there of Faith. | jg any otner faith but tne belief of facts, either written in the form of history, or orally delivered. Angels, men or daemons cannot define any thing under the term faith, but the belief of facts or of history; except they change it into confidence. While men are talking and dreaming, and quarrelling about a metaphysical whim, wrought in the heart, do you arise and obey the Captain of salvation. And my word, nay more, the word of all the apostles for it, and of the Lord himself, you will find peace and joy, and eternal salvation springing from the obedicnca of faith." Ch. B. C vol. 1C6.

"The belief of One Fact, and that on the beet of evidence in the world, is all that is requisite as far as faith goes to salvation. The belief of this one fact and submission to One Institution, < :.piv.-Mv.- of it, is all that is required of Heaven to admission into the Church. The One Fact is, that Jesus, the Nazarene, is the Messiah. The evidence upon which it is to be believed, is the testimony of twelve men, confirmed by prophecy, miracles and spiritual gifts. The One Institution is baptism into tho name of the Father, and of the Son, and of the Holy Spirit. Every such person is a Christian in the fullest sense of the word." Ch. B. 1 vol.221.

" Whether a man can believe, i. e. imbibe the electing principle is never answered in the Holy Scriptures for this substantial reason: It is never asked. This is an unlearned question of modern divinity, (that is, of Devility, if such a word or thing there be) and could be agitated only by fools and philosophers; all the world knowing we must believe what is proved." C. B. 6 vol. 231.

The facility of salvation, or the ease with \vhich the natural man can exercise faith and be saved.

rejoice to know

as to hearorsoe." Ch.'B. 5 vol. 221.

Can men just as they are found when thoy hear the gospel, believe? We answer boldly, yes; just as easily as we can believe the well attested facts concerning the person an.! achievements of Geiil. George Washington." Ch. B. 6 vol. IfFT. "We that it is just as easy to believe and be saved

" Millions havebeen tantalized by a mock gospel, which places them as the fable places Tantalus standing in a strcom parched with thirst and the water running to his chin and so circumstanced, that he could not taste it. inndor religiouBlegerdemain in get-

An expression of the longing desires of the natural man for salvation, and of the adaptation of the holy gospel to the taste ef tho carnal mind illustrated by the fible of Tantalus.

There is a sleight of

ling round the matter. To call ally thing grace or favor not adapted to man as it finds him is the climax of misnomers. To bring the cup of salvation to a dying sinner, and toll him for his soul he cannot taste it, without some sovereign aid beyond human control, is to mock his misery ansl torment him more and more." C. B. 6 vol. 187.

The incffi- I " No Jrw was ever forgiven for merely cacy of faith | believing God's testimony. Some now be-

'juslifica'tioif lieve' thnt we are f°r6'ven by »B act of the and pardon. I mind. They suppose that when thoy believe, they receive forgiveness. This ia all delusion. God never did forgive sins in this way. Some say, that we receive forgiveness through faith. We might just as well say, that remission is obtained through prayer." Diitcourset, in Richmond, on Baptism.

Remarks.—It is taken fur granted, that the terms believe and faith, in the Creed, are intended to convey the idea of a saving faith, in contradistinction to a dead or merely speculative faith. That there is a dead or merely

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speculative faith, as well as a living or saving faith, is abundantly manifested from the Scriptures. And let it be carefully remembered, that the difference between a living, experimental and saving faith, and that which is dead or merely speculative, does not consist in different objects of faith, or in different facts and truths relating to different objects; but in the different manner in which the same object, facts and truths are understood and apprehended by those who exercise these different kinds of faith.

The truth of this proposition may be thus illustrated. A man born blind hears a lively description of the rainbow and of the various facts and truths attending it. He of course forms hie own ideas of the object, facts and truths, as well as he who has seen, understood and described them. But how far his best views are likely to be from the reality may be judged from the circumstance mentioned by the celebrated Locke, of a blind man, who, upon being asked his.views of scarlet, answered, that he supposed it to resemble thunder.

The object, facts and truths would bo the same. The manner in which they would be apprehended, would be vastly different. Thus saith Johovah, in reproving the wicked who undertook to declare his statutes and who took his covenant into their mouth; " thou tkovghlett that I wot altogether ruch an one at Ihytelf." Psalm 1. 21. The wicked is not reproached with atheism. In this case, he does not foolishly say there is no God; but such is the state of his mind, with all his wisdom, and knowledge, and faith, that he supposes, the great and Holy One to resemble himself. Take another illustration. A physician arrives in a certain village and offers his medical services. Several persons laboring under dangerous diseases, and who have resorted, in vain, to other means of relief, make application and are healed. A gentleman of the same village who never «zy>c- rienral bodily sickness, attracted, by curiosity, visits the physician. The physician conducts him to his siiop, exhibits to him all his medicines, recounts their various virtues and the various cures he has performed; and confirms all he says by testimonials the most unquestionable. The visitor sees no good reason perhaps to doubt the efficacy of the medicine, the truth of the facts,or the skill of the physician. But he asks no counsel, takes no prescription, buys no medicine. The truth of the whole lie admits, but sees no necessary connexion between the facts and truths and himself. His views of the medicine and skill of the physician are essentially different from those possessed by the relieved patients. Thus in regard to the remedy provided for the leprosy of the soul, our Lord remarks: Matt. ix. 12. "They that be whole need not a physician, but they that are sick."

Devils, as well as men in a state of nature, are capable of speculative religious knowledge, and of speculative faith, in a very high degree. Mark 1, 23, 24. " And there was in their synagogues a man with an unclean spirit, and he cried out, saying, let us alone; what have we to do w"ith thee, thou Jesus of Nazareth? art thou come to destroy us? 1 know thee, who thou art—the Holy One of God." Now Jesus of Nazareth, the Holy One of God, is the proper object of saving faith. A true, spiritual, experimental, belief of this truth, is the foundation of the Christian's hope for glory, immortality and eternal life. But this one fact or truth is known and of course believed, in a certain manner, by devils. But if this fundamental fact or truth, in the Christian religion, be known, believed, and confessed, in a certain manner, by devils; may not the same fact or truth be known, believed, and confessed by men in a state of nature, who never believe to the saving of the soul? James ii. 19. " Thou believest there is one God; thcu doest wkll. The devils also believe and tremble."

In contrasting a dead or speculative faith, with a living or saving faith the apostle has these words. James ii. 26. " Ab the body without the spirit is dead, so faith without work, is dead also." But shall it be understood from this, tbat speculative faith is attended by no kind of works? Far from it. This kind of faith may, and often does, abound in

dead works. Grapes may not be expected from thorns nor figs from thistles: but the thorn is not less prolific than the vine or the fig tree, after its own kind. Thus many of the Israelites who perished in the wilderness knew and believed spcculatively the will of God so as, in many instances, to yield external obedience to his commands.

Moses their leader, lawgiver and prophet confirmed his messages concerning the will of God, by miracles numerous, stupendous and indubitable. Nor can it be imagined, for a moment, that after all these evidences of the immediate presence, power, goodness and severity of Jehovah, they had no sort of knowledge of Him, no sort of faith in Him. But as it is said by the apostle, that they could not enter into the promised land because of unbelief; the inference is certain, that their faith, as well as their knowledge, was speculative only, and consequently with all its concomitant acts of obedience amounted to un-belief. And in my view their history ought to convinca every impartial inquirer, that no external displays of God's perfections—no series of miracles—of facts—of truths, spt-culatively known, and believed, necessarily imply the possession of that faith which is the substance of things hoped for, the evidence of things not seen. They evidently witnessed, in common, with Moses and other real believers; the various and multiplied manifestation of God's glory. And from their intimate connexion with the real believers, they necessarily shared with them, in many temporal blessings. But they apprehended the great object, and the facts and truths relating to that object in a manlier very far from that in which they were understood and apprehended by Moses. Their belief of facts being a process purely intellectual, purely speculative, did not imply any knowledge of the true icla- tion between themselves and Jehovah—and delight in h:s holy precepts—any confidence in his threatenings, his invitations or his promises. A striking example of speculative faith is found in the following verses of the Saviour's sermon on the mount. Matt. vii. 22, 23. " Many will sny unto me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name cast out devils? and in thynsme done many wonderful works? And then will I profess unto them, I never knew you: depart from me ye that work iniquity." These persons are represented as possessing extraordinary gifts. These gifts certainly imply some knowledge and belief of the facts and truths relating to Jems of Nazareth. Those professors arc described as considering themselves not only real believers; but as pleading the multitude and magnitude of their works as evidential of their title to. heaven. Their pica however is overruled by the Judge, and as workers of iniquity they are sentenced to the blackness of darkness forever and forever. It ia worthy of remark, that between their self-confident and boastful pretensions, and those of certain professed reformers there is a remarkable coincidence. How unlike the language of t hose who will answer the King,saying, Lord, when saw we tlicc an hungered and fed thee? or thirsty and gave thee drink? When paw we thee a stranger and took thee in? or naked and clothed thee? Or when saw we theesick or in prison and came unto thee? Thus also it is said of Simon Magus, Acts viii. 13. " Then Simon himself believed also; and when he was baptized he continued with Philip and wondered, beholding the miracles and signs which were done. Under the influence of his faith in the facts and truths preached by Philip concerning the kingdom of God and the name of Jesus Christ, Simon forsook his sorceries, confessed the Lord Jesus with his mouth, and owned him by submitting to the ordinance of baptism. His subsequent declaration, however, in proposing to purchase with money the gifts of the Holy Spirit, proved, that his faith, followed as it was by external obedience, left him, where speculative faith must leave all its subjects, in the bond of iniquity and the gall of bitterness. Jesus the Nazarene was the object of his faith. He had his own peculiar views of the object and of the facts and truths relating to Him. But the plant of his faith sprung up—it grew—it blossomed—it withered—it perish-

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ed—in nii'.tiro's warden. And I am altogether under a mis apprehension, if this bo not the kind, and the only kind of faith, though it claims the character and privileges of the true faith, which is taught in the Creed. Its author thinks it very hard, that this construction should be put upon his words, aftor all his elaborate exertions to convince the church and the world, that he is one of the best and wisest, if not the best and wisest Christian in it. But however easy it miy be for him and his adherents to believe the testimony of God, and that he himself is all he professes to be; others find it very difficult to believe his testimony. His declaration, in the Creed, that it is as easy for men just as they are, or otherwise in a state of nature, when they hear the gospel, to believe; as it is to believe the well attested facts concerning the person and achievments of General Washington, affords, according to my judgment, strong evidence, that speculative faith is tho only kind of faith with whicli he is acquainted. It is evident, that the belief of such facts is an exercise of the understanding perfectly natural, purely intellectual, and does not require any par- tiular moral disposition or feeling of the heart, any more thin is needful in believing the proposition that London is in England, or that two and two make four. He who is in the daily practico of known, deliberate sin—who rolls it as a sweet morsel under his tongue—and who is resolved to continue in his course of iniquity—is just as capable of believing the biography of Washington as the most holy man upon earth. These facts however odious, in his view, and opposed to his personal interest, would be as palpable ami as convincing to an Arnold, laboring under the influence of avarice, and of treason, as to the best American patriot, breathing after liberty. But will it bo maintained, by the aJvocatns of the Creed, that saving faith in the Son of God, a cordial reception of the facts and truths of the gospel, required no peculiar state of aural feeling in the heart? That the contrary is truo, to me appears manifest from a variety of testimonies in the Scriptures. If tho Creed be true; then tho following passage is to me perfectly incomprehensible. Jjim xii. 37, 3!i, 39, 40. " But though lie had done so many miriclus before them, yet they believed n >t on M mi. Tliat the saying of Eaaias, tlu prophet, might be ful- filed, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? Therefore they could not believe, because, that K^aias said again: II3 hath ulinJeJ their eyes and hardened their hearts; that they should not sue with their eyes nor understand with their heart, and be converted and I should heal them.'' Jesus of Nazareth professed to be the Messiah, the Son of God, the only Saviour of sinners. To confirm his pretensions he healed the sick, opened the eyes of the blind, unstopped the ears of the deaf, and raised the dead. On the reception of Him according to his true character depended their salvation from the wrath to come; for it is written: He that believeth gn the Son hath everlasting life; hut he that believeth not the Son, shall not see li.'e, but the wrath of Gjd abideth on him. Yet these persons described by Esaias did not believe on him: Yea, it is said they could not believe on him They must have believed the miracles wrought by him. These they could not deny, for they had the evidence of their senses. But the natural inference, the proper, conclusion, that he was the Hessian, the Son of God, they could not aduiit. Though he spake as mau never spake—though his miracles were uniformly characterized by the most undeniable benevolence—they found it easier to ascribe all he said and did, in confirmation of his mission, to Satanic influence than to believe the great truth, that he was the Son of God. Would it be right to ascribe their unbelief to any defect in the evidence? If so they were certainly guiltless in their rejection of Him. Would it be right to ascribe it to any unsuitable ness or iucompetency in Him to save them? This also if true would exculpate thorn. As well might those Jews who perished for their crimes, in the wilderness, have pleaded, that if they reached Canaan, it could not contain them. But it is said, that the blindness of

their minds and the hardness of their hearts constituted their inability, or was the cause of their rejection of the Saviour. The unholy state of their hearts was the true cause. Let it not be supposed, when it is said, that he hath blinded their minds and hardened their hearts, that Gnd imparted to them any evil or sinful principle or propensity. God cannot deny himself. But as their minds were naturally blind and their hearts naturally depraved, the whole course of God's providence towards them, as in the case of Pharaoh, and every additional display of his glory before them, in the person of his annointed, served but to render them more blind to his glory, and to excite more and_more the inveterate and desperate malignity of their hearts. From the glorious display of the divinity of Christ in tha resurrection of Lazarus from the dead, they retired convinced, but not converter!, and gave vent to their rage and malice, by holding a consultation to put Lazarus to death; lest through his living testimony others should believe what they most of all things deprecated,—that Jesus of Nazareth was the Son of God. Hence though he was in deed and in truth the brightness of his Father's glory and the express image of his person, to them he appeared not only as a root out of dry ground, having no form, comeliness or beauty; but the most odious of all other beings. Will any one contend, that they could believe as easily as they could hear or see? That they could believe that Jesus Christ was the true Messiah, the Son of God, as easily as they believed the history of the deliverance of their forefathers from Egyptian bondage, their passage through the Red Sea, and their pilgrim age through the wilderness? But if the Creed be true; if saving faith be simply the belief of facts, upon human testimony, irrespective of the moral state ot the heart; then surely they could have believed in one instance as well as the other. And ia there not reason to conclude, that there are many such persons wheresover the gospel is now preached? Where is the minister who may not find, in his own congregation, those who under the foil blaze of gospel light, walk in the counsel of the ungodly, stand in the way ofsinners, and occupy the seat of the scornful? " But if our gospel be hid, it is hid to them that are lost: In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them." 2 Cor. iv. 3, 4. ,

When the rich young man was required by the Saviour to sell his possessions for the benefit of the poor and to follow him as a prerequisite to his obtaining eternal life, he went away sorrowful because he had large possessions. The Saviour remarked, on the occasion, that it was easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of heaven. But if the Creed be true; then the Saviour must have been mistaken: for all will acknowledge that it is as easy for the rich ag for tho poor man to believe the well attested facts concerning Washington, and consequently it must be as easy for him to believe that Jesus Christ is the Son of God. It is easy to discover from the context, that the difficulty of salvation to the young man consisted in hia inordinate attachment to his worldly possessions. It was congenial with his nature to love them, and to trust in them as a source of pleasure and happiness. But for the unfelt, the unknown joys, arising from an experimental knowledge of Christ and him crucified, he had no taste, no relish. His idolatrous fondness for his possessions hid from him the glory of Christ, and excluded him from the enjoyment of eternal life.

Nor need we be surprised at the declaration of the Saviour when we consider the common influence which wealth exerts on the human heart in exciting the pride of life, in augmenting man's predisposition to self-sufficiency in removing him far from the common means of grace, or in rendering them ineffectual when possessed. But if according to the Creed it l»e as easy to believe and be saved as to believe he well attested facts concerning Washington; and if, as all will admit, the rich can believe these as easily as

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the poor man; then it will follow, that the rich man can enter into the kingdom of heaven as easily as he can believe Washington's biography.

Among other declarations of the Saviour which appear directly opposed to the Creed, the following also may be noticed.. Luke xiii. 24. " Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able." But where can be the difficulty of entering in, if it bo as easy to believe and be saved, as it is to see or hear.' Did ever any one seek to know and believe the well attested facts concerning Washington without being able to accomplish his desires? Is it possible to conceive, that a man can be so situated, if in full possession of his rational powers, as to be unable to believe these facts, when suitably proposed to him? If he be swelled withpherisuical piide and self-sufficiency; or if he be sunk to the lowest grade of human depravity and infamyi if he be saying, with the fool, in his heart, There is no God; or, What is the Almighty that I should serve him? or, What profit shall I have ifl pray unto him? or if he be trembling on the verge of eternity, with fearful looking for of judgment and fiery indignation; still, as the belief of these facts is an exercise purely intellectual, irrespective of holiness in the heart, he must be capable of believing them. But the Saviour urges upon his hearers the necessity of agonizing; of putting forth all their powers; of cutting off the right hand; of plucking out the right eye; of denying themselves; of taking up their cross; if peradventure by any means they might entur in at the strait gate, and walk in the narrow way of holiness unto life eternal. And he enforces his injunction by the solemn consideration, that many will seek to enter in and shall not be able. Now if he were acquainted with the Creed, and believed it; why should he torture his hearers and the feeble-minded ol future ages with needless ground of alarm? But as he well knew what was in man and all the means by which his salvation must be accomplished, it may be justly inferred from the injunction and the consideration by which it is enforced, that he considered entering in at the strait gate, an arduous, uphill, and an exceedingly difficult business. And why? Because the world, the flesh and the devil, in ten thousand ways, are leagued in opposition. Man naturally loves, pursues and serves the world—naturally hates and forgets God. To pJease and gratify the flesh is his constant aim, his supreme delight. He is led captive by the devil at his will. The strong man armed keepeth his palace. So blind is he to the glorious perfections of God—so opposed to his spiritual and holy law—so insensible to his own obligations and to his own danger—so incapable of understanding the pure, spiritual and holy worship of God—that he is justly represented as dead in trespasses and sins. But can he, without supernatural aid, agonize for deliverance from the lave and dangerous snares of the world which is his god? from the lust of the flesh in which he finds his chief enjoyment.' from the curse of the law, whose obligations, as far as he understands them, he hates? from the guilt and dominion of sin, for which he never mourned in all the bitterness of a broken heart? Can he who glories in his own knowledge, wisdom, righteousness, and goodness, glory at the same time, and that without supernatural aid, in the cross of Christ? By reference, however, to the eleventh chapter of Paul's letter to the Hebrews, and to many other passages of Scripture, it may be seen, that all these difficulties, all these obstacles to salvation, or to an entrance in at the strait gate, are made to yield to the influence or control of that faith which is " the substance of things hoped for; the evidence of things not seen." The Saviour declares that all things are possible to them that believe.'Now if all things be possible to them that believe, and if, according to the Creed, it be as easy for men in a state of nature, to believe and be saved as it is for them to believe the well attested facts concerning Washington; nay more; if Mr. Campbell, as he unequivocally declares, in his creed, rejoices to know, that it is as easy to believe and be saved, as it is to hear or

sec; then it must of necessity follow, that he knows it (ahJ and that by experience too) to be as easy to overcome the world, the flesh and the devil, and enter in at the slrait gate, and walk in the narrow way of holiness, as it is to hear or see. And consequently, this man, in this age of wonders, has discovered a way leading to heaven, unknown to Noah, to Abraham, to Moses, to the Prophets, Apostles, and to Him who emphatically says; Agonize to enter in at the strait gate: for many, I say into you, will seek to enter in anrt shall not be able. Is this the " ancient gospel'1" Are these the weapons which are to prove mighty to the pulling down of the strong holds of error, superstition, heathenism and idolatry; introduce the millennium; and establish, universally, "the ancient order of things?" An insuperable objection to the Creed is found also in Paul's first letter to the church at Corinth, chap. ii. 14. But the natural man re- ceiveth not the things of the Spirit of God: they are foolishness to him. Neither can he know them because they are spiritually discerned." By the natural mnn is to be understood a man in a state of nature: one who has never experienced a spiritual, supernatural, change of heart. Of such the Saviour says: John iii. 6. - That which is born of the flesh is flesh." And again, Paul says of such: Romans viii. 5. " For they that are after the H«sh do mind the things of the flesh;"—By the things of the Spirit of God may be understood the Gosprl, or the preaching of the cross, or those facts and truths which relate to Christ and him crucified, or the whole scheme of man's redemption. When it is said, that the natural man receiveth not these things; it is not intended to convey the idea, that he receives them not in any way, or in any sense; but that he does not receive them, in their true sense; he does not receive them, as the patient receives medicines, in their healing, saving efficacy. He came unto his own, and his own received him not. Nevertheless many followed him for the loaves and fishes. Many called him Lord, Lord, who refused to submit to his prescriptions. In the parable of the sower thu stoney ground hearers arc represented as receiving the word with joy, and others among the cares of tlie world and the deceitfulness of riches. Ii is obvious, however, at the first glance, that it was received in a manner altogether different by those who received it in an honest and good heart and brought fortli fruit. Nor is it to be understood, that the things of the Spirit of God are foolishness to the natural man, in every case, according to his own interpretation of them. He may ably defend and zealously support what he considers true religion. He may give all his goods to feed the poor, and his body to be burned, in maintaining what he believe* to be the doctrine of the cross, or the things of the Spirit of God. But still he regards them as foolishness when preached, written and believed by others in their true and appropriate meaning—the meaning intended by the Spirit who dictated them. It is further declared, that the natural man cannot know them. But it is evident, that he may know and believe speculative- ly all the facts and external evidences belonging to Revelation. For instance, the fact of the resurrection of Christ is a fundamental doctrine of the Gospel. But the external evidences by which that fact may be proved are as much within the reach of the infidel as of the believer. So also the facts and arguments on the subject of baptism lie as much within the ken of the natural as of the spritual man. But the natural man cannot know them in their true meaning. He cannot know them so as to count his own knowledge, his own wisdom, his own strength, his own righteousness, his own goodness; yea, alt things but loss for their excellency. It is added, Because they are spiritually discerned. So great is the contrariety between their nature and the nature of man, that without the teaching of the Holy Spirit, he cannot discern and understand them. For they, in their real import, are spiritual; but'he is carnal— they are, in themselves, light—but he is darkness—they are holy in their nature and tendency; he is unholy in his nature and tendency; they have reference to eternity—he

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looks at things which are seen and temporal. In this view of the subject how true, and how glorious and how worth; of God's own Son is the saying: Verily, verily, I eay unto thee, Except a man be born again he cannot see the kiug- dom of dnil. John iii. 3. And corresponding with this is the declaration of Paul. 1 Cor. xii. 3—And no man can say that Jesus is the Lord, but by the Holy Gliost." Saa of Tarsus, previously to his conversion, affords a very striking exemplification of this doctrine. With all hia superior mental and acquired abilities; with all bis external advantages and privileges; with hie own blameless righteousness and other attainments in the Jews' religion; he was still the natural man. Consequently all the facts and truths relating to Messiah, as developed in the fulfilment of prophecies, in his miracles and in the testimony of the apostles, were regarded by him as foolishness. lie could not receive them, he could not know them, he could not comprehend their meaning. And so strong was he in the belief that he understood the Scriptures, and that he was a worshipper of the God of Abraham, Isaac and Jacob; that he had no difficulty in persuading himself that he might persecute and murder all that called upon the name of Jesus. Yet Jesus was the God and Saviour of Abraham. Now it is evident, that, at the time of his conversion, them was no change in the facts and truths relating to Jesus of Nazareth. All the facts, truths, miracles and the testimony of the apostles, through the medium of which others bad heard, understood and believed, were the same. If then the creed be true; if it be as easy to believe in the Son of God, to the saving of the soul, as to believe the well attested facto concerning the person and acbierments of Washington; or if it be as easy and as natural as hearing and seeing; how came it to pass, that this extraordinary man did not believe at an earlier period? Had he as yet no evidence of the death and resurrection of Jesus? Was he unacquainted with his miracles? Did he not hear the confession of martyred Stephen? But according to the creed, the fuel, that he was breathing out threatening and slaughter against the unoffending and helpless disciples of Jesus; that the whole current of his soul was impelled by the most bitter and unrelenting spirit of persecution, formed no sort of bar to hia reception of the self-denying, humbling, ami holy dnctrines of the cross. Has eren the Papacy ever published a creed tftut exalting human nature? But can the natural man believe in, and that as easily as he can hear or see, that which he receives not? Is it possible, in the nature of tha case, that he can receive and believe on, as the most glorious display of God's power and wisdom, that whicli he esteems as foolishness? "For the Jews require a sign, and the Greeks soek after wisdom; but we preach Christ crucified unto the Jews a stumbling block and to the Greeks foolishness; But unto them which are called, both Jews and Greeks, Christ the power of God and the wisdom of God." 1 Cor. i. 22, 23, 34. Now as the natural man is one who has not the Spirit, if according to the creed he can believe and be saved as easily as he can hear or see; (hen it will follow, that he can, without the aid of the Spirit, receive, and know, and discern or understand, the things of the Spirit of God. But the apottle declares that he receives them not—that he esteems them foolishness, and assigns at a reason why he cannot know them, that they are tpiritually discerned. In the fulfilment of prophecy the Son of God was nailed to the cross between two malefactors.—  Their external circumstances were similar: their behaviour towards him was very dissimilar. They were condemned for an open and flagrant violation of the law. One full of malice and rage unites with the multitude in leviling and blaspheming the Saviour. The other under the influence of views and feelings altogether diverse, and in a style and spirit worthy of the occasion, reproves him, acknowledges thejustice of their condemnation and punishment, and vindicates the innocency of Jesus. If he had stopped here, free, sovereign, unmerited, distinguishing grace had zzzz set one of its 
brightest trophies, heaven one of its greatest wonders. But he directs his dying eyes to the Saviour and says: "Lord, remember me, when thou earnest into thy kingdom." And was this the language, the prayer of faith, laving faith? The answer of the Saviour puts this far beyond doubt. For with the compassion of a God, he assures him of a speedy admission into paradise. Yes, even without the condition of baptism, he promises him to make him a companion in glory. Will the advocates of the Creed contend that his prayer of faith was natural? Or will they admit, that it was a fruit of the Spirit? Gal. T. 22. " The fruit of the Spirit is—faith." Upon what evidence did he believe, that this Jesus of Nazareth, thus condemned, crucified, bleeding, groaning, dying, was verily the true Messiah, the Son of God, the Saviour of sinners, and proprietor of the invisible kingdom of glory? Had he witnessed tha miracles and heard the facts and truths concerning the person and character of Jesus? So had the Sanhedrim, who afterwards suborned the watch to publish a false account of hia resurrection. And if it be so exceedingly easy to believe and be saved; and if we miut believe what is proved; why did these not exercise saving faith? But his former companion in iniquity and bis present companion in suffering, infamy and death, proves, even by the language of his blas- phemy, that he was acquainted with the character and pretensions of Jesus. And did he not need a Saviour too? Must he not needs appear at the judgment seat of Christ? Was be not literally what is called in the Creed a dying sinner? And was not the cup of salvation near his lips? Was he tantalized, according to the creed, with the bread of life and the water of salvation, while he was blaspheming :he Saviour? Was not the Friend of sinners, the Physician of souls near at hand? He saw him with his eyes, he heard nm with hii ears. And did he not possess precisely the same external evidences, with the penitent malefactor, that this was thu Son of God the Saviour of sinners. And were not his circumstances, above all others, calculated to awa- cen into energy all the powers of his soul, all hie fears, all jis desires of salvation? If then, according to the creed, it >e so easy to believe and be saved; and if it be net a " rm's- nomor to call that grace or favor which is not ruiltd to man as it finds him;" why could he not, at this awful moment— a moment of dire necessity, a moment big with his final— eternal destiny; lay hold of the cup of salvation, drink—and ive—forever? Why did he not, " without some sovereign aid beyond human control," say like sinking Peter, Lord, Dave, I perish? or like martyred Stephen, Lord Jesus, receive my spirit? or like his believing, penitent, companion, jord, remember me when thou comest into thy kingdom? low came it to pass, if according to the creed, " me must believe what is proved;" that, with the same external evidences, and with Christ crucified before their eyes; one lasphened and the other prayed? one'regarded him as a 'retender or Impostor—the other as the Lamb of God, that taketh away the sin of the world, the brightness of the Fa- her's glory and the express image of his person? Will the author and advocates of the creed accuse me of devility for >ffering the following solution: Rom. ix. 18. "Therefore iath he mercy on whom ho will, and whom he will, he har- ^eneth." ABNER W. CLOPTON.


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REV. ANDREW BROADDUS OF VA. We we informed that he is the writer of several articles, under the signature of 
Christianos, in which some of the views of Mr. Campbell are ably contested. This very respectable and highly 
esteemed individual has been, hertofore, considered rather friendly to Mr. C.'s plans of Reformation, and has 
been indirectly claimed as one of the trophies of the so called Ancient Gospel system. Of late, however, he has 
published in the Harbinger, his unequivocal, decided, and unqualified dissent from Mr. Campbell's sentiments on 
Baptimal Regeneration. He charges upon him a dangerous deviation from Scripture truth in relation to this subject, 
and enters his solemn protest against the unwarrantable construction which he, Mr. C. endeavors to impose upon 
the Word of God. -- Mr. Broaddus is a very experienced, discerning, and conscientious man, and in our judgment 
far in advance of his opponent, as a fair, considerate and discriminating disputant.



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O what eternal horrors hanjf
Around the second death!1'

Before the next Sunday came, his body was resting in the cold earth, beneath the drifted snow, in the northwest corner of the village church yard.—While standing by his grave I could not but contrast the end of this man with that of the humble and conscientious Christian. " The ri"hteoii» hath hope in his death." " Mnrk the perfect, and behold the upright; for tho end of that man is peace." Ooipel Messenger. Latimer.

CONTROVERSIAL RECORD.

THEOLOGICAL DEBATE. Ourreaders may lecollect a notice of a discussion which occurred gome time since, betwixt the Rev. Wm. L. M'Calla, of this city, and a certain Mr. Lane, a Unitarian. We do not profess to be friendly to public disputations on subjects of Divinity; believing as we do, that those high and sacred themes generally suffer in public esti mation by the expedients on which dexterous argu mentation, is gcnerallylorced. In publishing the following account, therefore, we must not be considered as giving our sanction to the bullying style in which it is penned. We refer to it in our simple capacity 01 a "christian Index" leaving our friends to make their own comment. Mr. M'Calla is the same person who debated on Baptism with Mr. Campbell. In the present case he was more fortunate in the side of the argument, than when he disputed with Mr. C. At the same time wo must say that we consider Mr. M'Calla an able debater—and when he had truth on his side and a weak opponent—lie must have found an easy conquest.

"In consequence of a notice of a theological debate which was published some weeks ago in the Philadel phian, the curiosity of your numerons readers has been a good deal excited. With many this excitement was of no ordinary kind. The subject of debate was the very foundation stone of Christianity; (viz. Was the Saviour " God manifest in the flesh," or was he a mere creature?) And the combatants were men high in the estimation of their respective friends. Mr. Lank, the Unitarian combatant, was so fully satisfied of his own theological prowess, that for a length of time he was vaporing before the Christian world, and literally defy- ing the armies of the living God. His challenge was generally directed " to any man of any of the great leading sects in the United States." Having repeatedly challenged our American Israel, and received no reply, he began to swell into immense importance, both in his own estimation and that of his friends. As his challenges were reiterated, and with increasing energy his confidence grew amazingly, until, in fact, both he and his followers began to blow the trumpet of victory, and enter upon the spoils of conquests. And had nol these spoils been immortal souls, whom this silence of the friends of Jesus, aided by the impudence and guile and sophistry of this vaporing Philistine, was in danger of dragging into the hopeless blasphemies ol denying their Lord, we had not cared, though he had

succeeded in convincing others, as he had long ago convinced himself, that his poor mother had borne a man! But at length, on a fatal day, when the leaven of vanity had arisen to its acme, he penned a challenge which was put into the hands of the Rev. W. L. M'calla. You might as well expect a Kentuckian to refuse a challenge, as Mr. M'Calla to stand aloof when the great Captain of his salvation calls him to the support of any post. Like a soldier always equipt, and ready for the word, he accepted the invitation, and in your paper, the time and place of meeting, together with the names and opinions of the parties, were advertised. That Mr. M'Calla is a man of no common mental calibre in theological discussions, you are well aware; and this fact, in connection with the point in debate, did beget in the public mind an intense interest. But how has this desire been satisfied?—not a word has ever apeared to tell whether the meeting took place, or if it did, how it resulted. The public are left entirely in the dark, and very much dissatisfied. From the language used by the gentleman who wrote the notice, I have no doubt many as well as myself were led to expect a detailed account. Week after week I have waited for this, until disappointment has at length urged me to take the pen, and in some measure satisfy the Christian public.

The combatants did meet at the village of Milford, twelve miles below Easton, on the Jersey shore of the river Delaware, on Tuesday the 7th of December. Having each chosen two judges and agreed upon a fifth, who was to act as president, and determined to sptik 30 minutes alternately, beginning each day at tea o'clock, A. M. and ending at 3 o'clock, P. M. the debate opened on the morning of Tuesday, and concluded at 3 o'clock on the following Friday, A large concourse of spectators were present, and each disputant was ably supported with a number of friends and brethren. The Unitarian had a brother minister from Rochester in the state of New York, one from the city of New York, and two or three others from different places. The advocate of the Lord Jesus Christ was surrounded, not only by a number of his own clerical brethren, and sectarian friends, but by ministers and people of the Methodist, and Baptist, and Dutch Reformed denominations. Yes, and what was still more touchingly interesting, two members of his Session and a pious member of another sect followed him from the city.

During the first day Mr. M'Calla did little else than drain out of his opponent the system which he embraced, and truly such foul and filthy dregs as were that day pressed out of Mr. Lane, was enough to sicken any heart that loved the Saviour.

Mr. Lane had the concluding 30 minutes on the first day, and so completely was he deceived in his antagonist, that he actually in the most pompous and swelling accents, proclaimed a prospective victory. Having pumped him however, thoroughly dry, the first day, Mr, M'Calla came down upon him and his system the second day, with the most tremendous and fearful power. If you have ever stood against him in the war of mind, you can form some indistinct opinion £t least of what a man of very slender intellect and acquirements must have suffered beneath the united force of Mr. M'Calla's wit, and satire, and argument. Yes Sir,


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such was the effect of his tremendous power over the audience, that the very features of Lane's clerical friends, sitting with their back to him, seemed to be, as if by some secret magic, under the dominion of his spell. When he assailed their system by argument, they would sometimes writhe under the painful weight and certainty with which he struck and bruised it— and when he poured down upon their blasphemies that scathing and withering satire of which he is such a mighty master, they looked as if molten lead were hurled upon them; and then turning from this ho would Jet loose such a torrent of wit, that even their own friends convulsively shook. And Sir, I may here remark, that whether Mr. M'Calla assailed them by wit, or satire, or argument, he seemed to receive the instrument from the hand of that blessed Master whose cause he was pleading. In his hands they looked as if they had just come from the armory of God.* He seemed filled with the Spirit, animated with the ennobling thought that his Jesus permitted him to stand forth in his name, and fired with the Holy ambition of walking in the train of a conquering Redeemer? And this was literally the case: both he and his brethren felt themselves strong in the mighty God of Jacob. Independent of other seasons they spent the hour preceding the debate each morning in social prayer; and they came from the feet of their divine Master to defend his cause. It was a glorious season, and so much favor did God give his champion in the eyes of all his Israel that we felt as secure in him as we felt in our cause—nor were we disappointed.

After the first day Lane began to sink; and as he sunk he-stirred up the filth of his system and muddied the stream. At one time McCalla drove him to the acknowledgment that God the Father was a material being, and then after receiving the awful castigation which such a sentiment deserves and such an opponent could give, he denied that he said so, and though he described him as a being who has " a real body and parts, and passions, a location, a centre and a circurn- ference," yet he would deny him to be material.— Again he denied that God could fill infinite space, for having a " real body," if he did, there would not be room for any other existence but himself; and yet he would the next moment deny that he said he was material. At one time he would call God the Son, divine and eternal; and when prost by the argument of Mr. McCalla would explain eternal as meaning a creation before the commencement of lime, and divine as the possession of a divine or holy soul! He repeatedly called the adorable Saviour a creature, and as repeatedly denied it. Sometimes he was a delegated and again an originated God. And thus he flew under the rod of truth with which Mr. McCalla so signally chastised him, like Proteus, from one shape to another; sometimes Socinian, sometimes high Arian, and sometimes MateriaUgt! But in his case, as in Kneel- i)n«l'.-, Bfr. McCalla providentially had a book, which, Lane having recommended it repeatedly from the pulpit, and carried it about for sale, enabled him to pin him down to Jjis blasphemous absurdities, until at length he was fain ever, to deny the hook; and before all was over ho maintained that he believed it only in part!— Now, Sir, in thus driving him from absurdity to absurdity—exhibiting his true sentiments and their

mate results—causing him to deny doctrines which he had frequently preached, nnd reject, at least in part, a book which he repeatedly said " contained his doctrines better than he could express them," every thing which the friends of Jesus expected was almost realized, for he had deceived many by a partial exhibition of his doctrines, and a sophistical explanation of their bearing upon revealed truth. But thero was another way in which Mr. McCalla and divine truth were triumphant. Owing to a great fluency, and, as a. devoted friend of his said, " extraordinary impudence," Mr. I*ne had persuaded the people that he was a prodigy of mental greatness. Measuring himself by himself, and fanned by the silly adulation of his followers, and inflated with the consciousness that he had so repeatedly defied all the hosts of God's Israel upon this Continent, and that none accepted the challenge, he

" Stretched and swelled himself

To bursting nigh, to utler bulky words

Of admiration vail!"

And being among a plain people, whose opportunities were few, many of them accepting of his own estimate of his talents, actually fell into the same mistake with himself; and honestly thought him a great man! Now, as there is a great influence in mind, and, as the very character of possessing uncommon talents gives a man superior vantage ground, and, as a counterfeit, has all the influence of reality until it is known to be such, Mr. Lane was carrying all before him. He was the very beau ideal of beauty and politeness and forsooth genius—in a word, a man of extraordinary talents. But alas! never, never were talents as soon separated from any luckless wight. If McCalla had been an enchanter he could not have made his qualifications disappear more rapidly or more totally. He made an effort at logic, at geography, at history, at criticism, at wit, but like the dog in the fable who lost the beef while he caught at the shadow, he was left literally stript of all his pretensions, and nothing remained to his followers of their idol, except his impudence and absurdities.— On this subject there could scarcely be two opinions, for he not only appeared when compared with his antagonist, as a'turkey-buzzard to an eagle; but as if not content with this contrast, Mr. McCalla attempted to hold him up to the crowd as a mere empty, ignorant, pitiable braggadocio, and in this, as in all his attempts, he was eminently successful. This 1 was persuaded at the time would give Lane a death blow, and I am happy now to say, that in a conversation with an intelligent person a few days ago from that neighborhood, I was informed that Lane's character stood much lower, a general coldness had began to be manifest, and his congregations were very thin. After the first day Lane's speeches were little better than repetitions de- liveied in a stentorian voice, and the auditors evinced the greatest uneasiness until his half hour terminated. Indeed on one occasion I overheard a friend of his exclaim, " how tiresome:" but no sooner did McCalla's voice sound, than every drooping head became erect- loiterers hurried in, and all eyes and e'Srs were open. He was indeed so instructive, and so entertaining, and so full of wit and-rcpaitee, and yet so evidently actuated by the spirit of his dmr.e Master, that it was a treat of no oVuinary kind to hear him.

At ;',,e beginning of the debate Mr. Clougl., their | great Cofypheus, maneuvered a good deal la get a


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part, if not the whole of the debate to himself; and when he failed, as a last effort, tendered Mr. McCalla a 
challenge to meet him next March in the city of New York, which Mr. McCalla promptly accepted. Thinking himself 
a great Greek scholar, he got an article inserted among the rules giving him permission to occupy Mr. Lane's 
place when Mr. McCalla would make any allusion to the original text. For this puipose Mr. Clough got up into 
the pulpit, took out his Greek Testament, turned it over, and put strips of paper into a variety of places and 
for four days stood earnestly and anxiously waiting to get a snap at Mr. McCalla. Mr. McCalla had determined 
from the commencement not to criticise Greek with such an antagonist, and before such an audience, and having 
informed us of this determination, which we kept secret, it was truly amusing to see Clough standing book in 
hand for four days. Towards the conclusion, as Mr. Lane got more and more weak, and Mr. McCalla grew stronger 
and weightier, the Unitarians could bear it no longer, and whether by concert or not, Clough interrupted him and 
created a general confusion. The judges ordered Clough down; and Mr. McCalla taking his challenge from his pocket, 
tore it in pieces; saying, that when he accepted it, he thought it was from a gentleman, but as he found himself 
so egregiously disappointed, he would take no more notice of it; -- adding, however, that if they had a gentleman 
among their ministers, he would meet him or any Unitarian of character in the United States, even the great 
Dr. Channing, of Boston.

On the whole I think it was well that the debate took place. Mr, MeCalla did himself great honor as an able defender 
of the faith once delivered to the saints, an I think essentially subserved the cause of truth. Fof four days 
Milford was a place of earnest and faithfu prayer, and the scene of a powerful exhibition of divine truth, in 
opposition to one of the most hideous an blasphemous systems I ever heard of. And I have lit tie doubt that God will 
own and bless it to the promotion of the Redeemer's love. From all I hear it begin already to ghow its effects, 
and I should not be astonished if, as in the case of Kneeland, Lane takes his departure before many months elapse.

There was indeed a great impression made upon the assembled crowds -- and next to the interest excited by the daring 
attack made upon Jesus, and the masterly exhibition of divine truth, was that which was produced by him who smote 
this Philistine. When McCalla stood erect, and his eloquent eye flashed fire upon the enemy, and his commanding 
mind poured down upon them the rich and varied stores of wit and satire and profound argument, he seemed the very 
prototype of the poet's description.

" ---- great plenipotent or heaven,
And representative of God on earth -- 
fearless of men and devils unabashed 
By Sin enthroned, or mockery of a prince; 
Unawed by armed legions; unreduced 
By offered bribes; burning with love to souls 
Unquenchable, and mindful still of his 
Great charge and vast responsibility -- 
High in the temple of the living God 
He stood amidst the people, and declared 
Aloud the truth -- the whole revealed truth -- 
Ready to seal it with his blood." 

Philadetphian. 
AN EYE WITNESS.


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CONTROVERSIAL RECORD.

For Ike Christian Index.
MR. CLOPTON'S REVIEW OF CAMPBELLISM.

No. VIII.

Rcmarks on the Moral Law and tht origin and nature of saving faith, in contradistinction to That taught in 
the Campbellite Creed.

Matt. vii. 18. "Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?"

There are already many excellent essays, treatises and sermons on the subject of faith; and the variety of 
sentiment entertained, and the intense interest felt in regard to it, evince both its difficulty and importance: 
and although I can hardly hope to throw one ray of new light upon it, a bare discussion of the subject may urge 
some to further examination and guard them against resting in a dead or merely speculate faith -- the sure 
presage of death eternal. It shall bo my chief design, therefore, in the present number, to notice briefly the 
origin and nature of saving faith, that the distinction between it and that taught in the Creed and described 
in my last number may be clearly seen, and the dangerous tendency of the latter avoided. Jude 3. "It was needful 
for me to write unto you, and exhort you, that ye should carnastly contend for the faith which was delivered 
to the saints." As the Gospel is a remedy provided for sin, and as sin is a transgression of the law, it may be 
useful, in discussing the subject of faith, to take some notice of the law. The whole scheme of man's redemption, 
as revealed in the Bible, is predicated on the fact, that he is not only accountable, or under indissoluble moral 
obligation to God, but that having violated his obligation he is guilty, justly condemned, helpless, and exposed 
to the everlasting wrath of God. The measure of his obligation is expressed concisely by the Saviour, in the 
following words: -- Matt. xxii. 37-40, "Thou shall love the Lord thy God with all thy heart, with all thy soul, 
and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shall love 
thy neighbor at thyself. On these two commandments hang all the law and the prophets." It is believed that nothing 
ever was, that nothing ever will be, required of man, by the Lord his God, but what is virtually comprised in 
these two commandments. That God Almighty has, at different periods and under diverse circumstances, varied the 
manner in which He made it the duty of man to express his sense of this measure of his moral obligation is a truth 
too obvious to need proof: but if my judgment ba correct, He never did, He never can, require more or less. And 
this measure of moral obligation arising out of the perfections of Jehovah, and out of man's relation to Him, is 
indissoluble, immutable anil commensurate with the durability of man's existence. It must for ever be the duty of 
all rational beings, not excepting those suffering the vengeance of eternal fire, that to lovu the Lord their God. 
Transgression and a disinclination to obey this measure of moral obligation can never, in the least, change the 
original ground or reason upon which it was founded. If transgression or disinclination to duty could dissolve the 
obligation, then punishment would be unjust, and the moral government of the universe must cease. This measure of 
man's obligation to God, felt and expressed perfectly, is the consummation of his holiness. In proportion as he 
possesses in his heart and expresses in his life this measure of holiness according to God's appointmcnl, he 
resembles God -- or Him who is the brightness of the Father's glory and the express image of his person -- the 
first born among many brethren. And in proportion as he is destitute of it in his soul and fails to express it in 
his life he is assimilated to Satan. In this image of holiness he was created. By transgression he despoiled 
himself of this glory. And it is the purpose of God, clearly expressed, in the scheme of man's redemption, to 
restore this image of holiness to the vessels of mercy, the heirs of glory, honor, immortality and eternal life. 
Roms. viii. 29, I Cor. iii. 18, 1 John iii. Z. It must needs be so. God i*
Most Holy; His law is holy; the commandment is holy, just
and good; Christ is holy; the Gospel is holy; and it is de-
clared, that without holiness no man shall see the Lord.
God is also love; his holy law requires nothing bat lo»e;
the Gospel is a scheme, yea a boundless ocean,of holy lo've;
and the religion of heaven is holy love. If the precfpu of
the Moral Law, us contained in the decalogue, require, un-
der the Gospel dispensation, more or less, according to
their true import, than an expression of this measure of ho-
liness; if they forbid any thing which man mny lawfully dps
or if they enjoin any thine which he may lawfully omit;
then, in like manner, as the ceremonial law, they are, so
fur. abrogated. On the contrary, if disobedience to parents,
if Sabbath-breaking, if covetousness and every other spe-
cies of idolatry; if adultery, if murder, be still forbidden; vf
these be still that unrighteousness and ungodliness of men
against which the wrath of God is revealed, then the Law,
however changed the temporal punishments annexed to it»
breach, is still holy, the commandment holy and just and
good; then will it require evidences and arguments uot jet
advanced to prove, that' the Law-giver has nullified or ab-
rogated it. The repetition and enforcement of the pre-
cepts of the law, by the Saviour and his apostles, did not,
according to the vague and incoherent notions of some,
change the law into the gospel or the gospel into the law.
The precepts of thelaw were re-published and incorporated
on the same pages with the grace of the gospel as being
that alone which rendered the gospel essential, in every
case, to man's salvation from sin and from wrath. Rom§.
v. 20, " Moreover the law entered that the offence might
abound; but where sin abounded, grace did much more
abound." Roms. vii. 13, " Wag then that which is pood
made death unto me ? God forbid. But sin that it might
appear ain, working death in me by that which is good;
that sin by the commandment might become exceeding
sinful." Gal. ii. 81, " For if righteousness come by \ho
law, then Christ is dead in vain." There are teachers and
other professors of religion who regard the New Testa-
ment, or the publication of the advent and work ofMe>si«li
and of his apostles, as tantamount to an abrogation of the
Moral Law as well as the rituals of the Mosaic aifpetwa-
tion. Others suppose, thai by virtue of their faith in Christ
Jeeus, their obligations to obey its precepts as the change-
less standard of holiness is dissolved; or, in other woja?,
that they are not bound to love the Lord their God with aD
their hearts, and their neighbors as themselves. Should
these lines be read by any such, they are requested and en-
treated to examine prayerfully the following passages Id
the New Testament:—Matt. v. 17, 18, 48. xxii. 37—40
(already quoted). Roms. xiii. 9. iii. 31. Ga!. ill. 10.
Ephcs. vi. 1—3. James ii. 10,11. 1 John iii. 4. It will
be hardly pretended by the nullifiers, or by the most stre-
nuous supporters of what they caM gospel liberty, that these
passages are quoted by the Saviour and hia apostles to show
that they are not obligatory on saints or sinners. And are
they obligatory on all? Andwhatthen? Arc they the gospel?
Do they breathe mercy and eternal life? To whom.
Surely not to them who transgress them. Nay; but to the
obedient. Roms. x. 5, " For Moses dcscribelh the right-
eousness which is of the law, that the man which doetli
those things shall live by them. But according to the spi-
ritual import of the passages quoted, the most holy man
that ever lived upon tins earth—even Paul, while reaching
forth with the ardency of a seraph after higher degrees of
holiness—would have reason to cry with the publican, "God
be merciful to me, a sinner." Paul in his argumentative
letter to the church at Koine so far from intimntine the ab-
rnpation of the Moral Law, elaborately and faithfully de-
scribes the natural state and condition of both Jews and
Gentiles ns being totally destitute of that holiness required
by the law. And his sure inference is, that every mouth
mu«t be stopped and all Uie world become guilty bef

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God; that according to the deeds of the law no flesh shal be justified in his sight; for that by the law is the knowledge of Bio. Dut while, as a wise master-builder, he proves am brings in the whole race of Adam guilty and justly con deruned and exposed to God's indignation and wrath, tribu lation and nnguish—for the law worketh wrath—he pub iitshes, on the same page, the grace of the gospel. Roms iii. 24. - Being justified freely by his grace through the redemption that is in Christ Jesus." The Saviour, too, in teaching the necessity and nature of the gospel, declarec thai he came not to destroy the law or the prophets, but to fulfill. He expounded and enforced in all their spirituality am! extent, and under sanction the most awful, those precepts which, by the traditions of the eldors and false gloss- iugsof the Jewish teachers, had been accommodated to the corrupt principles and carnal taate of the enemies of holiness and God. They never dreamed, before they heard it proclaimed from the mount by him who spake as never man epake, that in the sight of the Holy Judge, a wanton glance an unhallowed desire, was esteemed adultery, and exposec the offender to the undying worm and quenchless fire. But the Saviour in his doctrine and in his precepts, in his hearl and in his life, manifested his love of holinesn and haired o iniquity by yielding a perfect and constant obedience to the law. He magnified and made it honorable. He sealed its excellency and perpetuity with his own blood. And he thus opened a door of mercy to the prisoners of hope, redeeming (hem from the curse of the la*w, by being made a curse for them—and brought in an everlasting righteousness, " even the righteousness of God which is by laitb Jesus Christ unto all and upon all them that believe.

In Christ Jesus the Lord every believer obtains spiritual life for his own spiritual death, light for his darkness, knowledge for his ignorance, wisdom for his folly, strength for his weakness, righteousness for his unrighteousness, justification fur his condemnation, pardon for his guilt, holiness for his pollution, and life everlasting for that eternal death which he had incurred by trasgresiion. 1 Cor. i. 30, " But of him are ye in Christ Jesus who of God is made unto us wisdom, righteousness, sanctificatiou and redemption." In the gospel Christ Jesus is set forth as tho infinite Fountain which supplies every stream of mercy flowing to fallen, ruined, helpleis man. Coloss. i. 19, For it pleased the Father that in him all fulness should dwell. The gospel exhibits him, therefore, a* the great Object of saving faith. John iii. 10, "For God so loved the world that he gave his only begotten Son that whosoever believelh, on him should net perish but have everlasting life." Hence the importance attached every where in the Scriptures to faith: and hence it becomes a matter of infinite interest to us to know by happy experience what is meant by faith in the Son of God. It cannot be unsafe to adopt the following definition of faith as being penned by the hand of inspiration. It is far more expressive and full than the definition of faith set up as a standard in the Creed.

Hebs. xi. 1," Now faith is the substance of things hoped for, the evidence of things not seen." This definition may be variously interpreted: but to me it seems a self-evident proposition, that two essential properties belong to saving faith, as expressed above—a capacity to understand and a disposition to receive, according to their true meaning, the truths and facts revealed in the Bible—especially those truths and facts which relate to the existence and perfections and law of God—man's accountability, guilt, condemnation and nature—and to the fulness, freenesa and suitableness of redemption in the Saviour. But if saving faith necessarily imply a capacity to understand and a disposition to receive the truth as it i* in Jesus, it may be aptly inquired, Does any man, can any man, will any man, without the supernatural influences of the Holy Spirit, possess or exercise this faith.' And let it not be deemed presumptuous to answer, No: for faith is not only the evidence of things not seen, it is the substance of things Imped for. Hope is a complex idea implying desire and expectation. The

things for which the believer hopes, which he desires supremely, which he waits for or expects, in the use of appointed means, according to the sure promise of God, relate to deliverance from evil and to the possession or enjoyment of that which is good. With the eye of his faith fixed upon things eternal principally, he hopes for a constant and persevering victory over the world, the flesh and the devil—a more perfect conformity in thought, ia word and in deed to the measure of holiness—the revealed will of God—for a complete deliverance from sin and all its effects in life, in death, in eternity—and finally to see Jesus Christ his Lord as he is, be like him, and dwell with him for ever in that city which hath foundations whose Builder and Maker is God. Now if saving faith be the substance of things hoped for, and if these be the objects of the believer's hope, it is not difficult to perceive, that saving faith must derive- its origin from something above Mature—something beside the carnal mind. For these things the carnal heart hates, as has been abundantly demonstrated.

In my view it argues the most palpable inconsistency, yea, impossibility in the very nature of the case, that I he carnal or unrencwed mind which is enmity against God and not subject to the law of God, neither indeed can be, should originate that faith which in its very existence implies a disposition to please God by yielding obedience to his commands. It is said that they that are in ihe flesh, that are in a state of nature, cannot please God. But all who believe please God: therefore, those who believe cannot be in a state of nature. Nevertheless if any should still maintain, that the natural man has a capacity to understand, or spiritual perception, and a disposition to receive the gospel, they are invited to turn their attention, for a moment, to the manner in which the prophets, the Saviour, his apostles and many of his most faithful servants, in almost every age, have been treated. Let them read lha history of God manifest in the flesh. Let them bear in mind, that though he came from the bosom of his Father on an errand of mercy, he was an object of persecution from the annunciation of his advent until he was nailed to the cross. Let them contrast the innoccncy, purity, holiness and benevolence of his character, sustained by his miracles, with the contempt, scorn, hatred and revenge which he received. Let them look at the hall of judgment, the false accusers, the mock robe, the crown of thorns, the spitting, the buffetting, the nails, the spear, the cross—and there read in characters of blood an answer to the question, Lord! what is man? And are we better than they? No; in no wise. The human heart, the carnal mind, is the same throughout all generations. The whole history of the Jews, not excepting the scene at Calvary, is but a fair specimen, an undisguised sample, of the inconceivable de- ceilfulness and desperate wickedness of human nature un- sanclified, unrestrained, from the first act of rebellion in parndise until the present day. O! how vain—how absurd o talk, to write and to boast too, right in the face of these acts, of the dignity and glory of man's nature—of his abi- ity—of his power to believe and be taved as easily as he can hear and see. Saved from what ? From the love, th» >ractice, the guilt, the dominion of sin—from that in which le delights—in which he glories. And by whom? By hat very man—very God inearnate—whom he hated, persecuted, and in whose heart he planted the spear of death. jet the words, power and ability be exchanged for inclina- ion and disposition. Has man naturally any inclination to be holy as God is holy? Has he any disposition by nature o do justly, to love mercy, and to walk humbly with his God ? Has he by nature any inclination to fear tha wrath o come ? To own his guilt ? To beg, to pray, to wrestls "or mercy, mourning with a godly sorrow for all his iniqui- ies ? Let his history—but especially let the experience of every real believer answer. In what more favorable cir- umstancea could man be placed, to know, to believe, to ove, to obey, to praise the one living and true God, than were they who nailed the Go] incarnate to the crow? If,

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then, saving faith imply a capacity to understand and a dig. position to receive the truth as it is in Jesus; and if the scene at Calvary be a true picture of man's moral ability or power to believe, the question may arise, Whence coineth saving faith? From the following words of the apostle it is plain, that the hearing of the written word of God is essential to the exercise of faith. Indeed as the word is what is to be believed, faith without it would be out of the question. Roms. x. 13, 14, 17, For whosoever shall call upon the name of the Lord shall be saved. How then srfall they call on him in whom they have not believed ? and how shall they believe on him of whom they have not heard ? So, then, faith cometh by hearing and hearing by the word of God. This is the apostle's inference: where the word of God is not heard, there is no faith—where them is no faith, there is no calling upon God—and where there is no calling; upon God, or no prayer of faith, there is no salvation. But although the written word is essential as a mean or instrument in obtaining Having faith, it does not possess in itself any inherent efficacy of producing it. Heb. iv. 2, But the word preached did not profit them, not being mixod with faith in them that heard it. Witness the stony ground and way-side hearers, in the parable of the sower. That there are lively emblems of thousands who live and die undor the ctxernal sound of the gospel, and of very many under an external profession of saving faith, no one well acquainted with the subject can dispute.

Now the word of God is in itself unchangeable, whether believed or disbelieved by those who hear it. In itsulf it possesses no more inherent efficacy to produce faith at one lime than at another, or in one person than in another. It has in itself no more efficacy to produce faith in the same person at one time than at another. It presents to all who hear it considerations or motives of infinite interest why they should believe and obey it. It comes from the King of Kings and Lord of Lords bearing, as it were, in one hand the'sword of offended justice—in the other the sceptre of redeeming mercy. In it, present and future happiness, and life eternal, are promised to all who believe and obey it. The worm that never dies, the fire that shall never be quenched, death eternal—are denounced upon all who disbelieve and reject it. If the word operated naturally; if without the supernatural influences of the Holy Spirit it possessed in itself any inherent efficacy in rendering these motives influential upon the human heart, then would all who hear it, believe and obey it. Let this be illustrated by the case of Judas Iscariot. At the command or invitation of the Saviour he became one of his disciples. He was placed in external circumstances the most auspicious for understanding, believing, and obeying the truth. He, as well as the other disciples, knew that Jesus professed to be the Son of God. He heard him speak as never man spake. He was an eye witness to his miracles. He must have seen that the kingdom of nature, rational and irrational, animate and inanimate, was under his control. He saw iu his life and works * perfect exemplification of the doctrine and precepts he taught, and of the pretensions he made. Naked to his view were placed the very same external considerations, or motives, under the influence of which the other disciples believed, obeyed, and became heirs of the righteousness which is by faith. But all the time he was under the influence of a wicked heart of unbelief. He was covetous. He probably followed the Saviour through mercenary motives. He first gold and then betrayed him to his enemies to be crucified. Thus under the effulgence of the glorious Sun of righteousness he lived—he died in uobelief, an enemy to the law—an enemy to the gospel—to .the only Saviour of sinners, and went to his own place.

If without the supernatural influences of the Holy Spirit the words of the Saviour produced faith in the other disciples; it is passing strange that Judas Iscariot lived and died in unbelief. To me the evidence is conclusive, that the efficient cause of faith in the eleven was not inherent in the words of the Saviour, but jn hia power and mercy, exerted

through the instrumentality of the word. Thus he employed clay and the waters of the pool of Siloam in opening the eyes of one born blind; not because there was any natural or inherent efficacy in those means to produce that effect; but that he might thus make manifest the works of God in him. But if the written word when heard have no virtue in itself to produce saving faith, it may be again inquired: Whence its origin? Whence the origin of that faith which implies ypiritualperception, or a capacity to understand and a disposition to receive the preaching of the cross? In obtaining a solution of this question, the following verses in Paul's Letter to the Hebrews, quoted substantially from the prophecy of Jeremiah may afford some aid. Heb. viii. 10, 11, 12. " For thjs is the covenant that I will make with the house of Israel after those days says the Lord; I will put my laws into their minds and will write them in their hearts: and I will be to them a God and they shall be to me a people. And they shall not teach every man his neighbor and every man his brother, saying, Know the Lord: for all shall know me from the leant unto the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities I will remember no more." It is admitted by the commentators, Gill, Henry and Scott, in their expositions of these verses, that they are intended to apply to all believers under the gospel dispensation. And indeed the iMii;nr '( is so absolute, so pointed, so determined, that no critical ingenuity to wrest or carnalize its meaning can render it nppropriattt to" those who live and die in ilieii tins. Dr. Henry makes the following judicious and forcible comment upon the tenth verse. (1.) ' God articles with his people, that he wilt put his lawt into their mind and write tktm in their hearts, (verse 10.) He once wrote his laws to them. He will now write his laws in them; that is he will give them understanding to know and believe his laws; He will give them memories to retain them; He will give them hearts lo love them, and consciences to recognise them; He will give them courage to profess them, and poiver to put them in practice; the whole habit and frame of their souls shall be a table and transcript of the law of God: This is the foundation of the covenant; and when this is laid, duty will be done wisely, sincerely, readily, easily, resolutely, constantly and comfortably."

The Lord Jehovah here promises, in language worthy of himself, to accomplish/or and in his people, a work invincibly efficacious and infinitely gracious. This work being connected with the forgiveness of their sins includes all the benefit? of redemption. The apostle previonsly to a repetition of the same covenant has these words: Heb. x. 14. " For by one offering He hath perfected for ever them that are sanctified." This work when wrought by Him is clearly expressive of a mighty change in their minds and in their hearts, in their understandings and in their affections. Hia language plainly intimates that he does not fulfil his promise—that he does not effect this woik of power and mercy irrespective of means; but that He employs the instrumentality of his written word. Thus it is written 1 Pet. i. 23. "Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abidetb forever." But how are they born again of the word of God? James answers this question: James i. 18. " Of his own will begat He us with the word of truth that we should be a kind of first fruits of his creatures." How is the origin of that change which He effects in the understandings and affections of his people in fulfilment of hit covenant promises. He himself is the efficient Agent, his written word the mean or instrument in the accomplishment of hia purpose of mercy. No point of doctrine is more clearly established in the' Scriptures, than the distinction between the carnal and the spiritual mind. Thus it is written, Rom. viii. 6, 7, 8. " for to be carnally minded is death: but lo be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God neither indeed can be. So then they that are in the cannot please God." By the carnal mind is mean1

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hat which is natural to man. Thus it is said by the Saviour, John iii. 6. " That which is born of the flesh is flesh." By the spiritual minJ is to be understood that holy disposition or temper wrought on thesoul by the Holy Spirit, as it is written in the same verse. That which is bom of the Spirit is spirit." And this is what is meant by the apostle, Eplies. iv. ?4. "And that ye put on the new man which after God is created in righteousness and true holiness." Increase and grow in that holy, heavenly temper and disposition, those principles of righteousness, and holiness— those spiritual view* and aims—which belong essentially to your new nature. God finds his people dead in trespasses and eins. Eph. ii. 1—5. He quickens them. He finds them blinded by the God of this world. He pours spiritual light into their souls. With this implantation-of spiritual life, this holy disposition and spiritual discernment—commences the restoration of the image of God to the soul. And this is what is to be understood by the words: " Of his own will begat He Ub with the word of truth." This is the orabrvo or babe of the new man, creeled in Christ Jesus unto good works. This is making the tree good, that its fruit may fce good. Or rather it is the good and honest heart, the garden of grace, in which the good seed, sown, watered, quickened, refreshed, invigorated by the wells of salvation, the Holy Spirit of Truth, lives and abides and brings forth fruit, some thirty, some sixty, and some an t-wndred fold. Here is the spring of all spiritual, vital, holy, experimental, practical religion. And this in what the fJaptists. in general, and those who, in the main, agree with them in their views of true religion, call the grace of. God in the heart. 2 Pet. iii. 18. But this is what ii called, by way of derision and contempt, in the Creed, " a metaphysical whim wrought in the heart." Nor is it any wonder. For Nicodemus answered and said unto him, How can these things be? John iii. 9. Here is the origin of that fuith which is the substance of things hoped for, the evidence of things not seen, that fsith which necessarily impliesspiritual perception or a capacity to understand and a disposition to receive the doctrine of the cross, "It is written in the prophets. And they shall be all taught of God. livery man therefore that hath heard and learned of the Father comclli tmto me: eaith thn Saviour." John vi. 45. Coming to Christ, or to the Father through Him, is a phrase expreesive of the ex- erciae of saving faith. In order to this they most be taught of God—they must hear the word, they must learn its true meaning—they must learn this of tho Father. How does the Father teach bia disciples? An answer to this may be found 1 John ii. 20. " But ye have an unction from the Holy One, and ye know all things. This corresponds with what in said: John xvi. 13. How be it, when he the Spirit of Truth is come, He will guide you into all truth. John wrote to the Christian churches in general. His language is addressed to real Christians; but under the impression that there were or had been united with them some who were Christians only in name. Errors h;id thru crept into the churches, through the instrumentality of false teachers, under whose influence some had already apostatized. The inspired penman declares that these never hrtd been real Christians, that if they had been of us, or had been real Christians, they no doubt would have continued with us. But they went out from us that it might be manifest that they were not all of us. Of the final apostacy of real chris- tiana he expresses no sort of fear, on this ground: But ye home an unction from ihe Holy One and ye know all thingi. Their knowledge of all things pertaining to the doctrine of Christ is in consequence of the unction from the Holy One: ky which is to be understood the teaching of the Holy Spirit Bent by the Father through the Son. Faith grows out of or more properly belongs to the new state of the soul, or the spiritual mind, given in regenejation. Its properties are a spiritual perception or a capacity to understand and n disposition to receive according to their true meaning, the thing* of the Spirit of God. But these properties are essential to the new, or regenerate man. Therefore every one

born of the Spirit—born of God has a living faith. And although in its first actings it maybe, in comparison, ss feeble as the powers and first motions of animal life in tho embrye; or of rationality in the infant: yet as it proceeds from spiritual life, from the new nature, it is to be characterized by rits properties and not by its strength, and is essentially saving faith. The Holy Spirit in hjg quickening, enlightening and sanctifying influences removes the veil from his heart, and his faith becomes to his soul what the eye is to bis body: Heb. xi. 27. " For he endured as seeing him who is invisible." To him the Bible ii now a faithful mirror reflecting truth, with a clearness, certainty and power, before unknown. He has new apprehensions of the scheme of religion revealed in it, forms a n«w practical judgment corresponding with his new views—experiences new affections and aims conscientiously to live a new life of obedience to all its requirements. In the various exercises resulting from these new views, affections and aims, consists experimental religion. Knowledge is the fruit of effort—of experiment. And of all knowledge attainable in this world, the knowledge of the one living and true God, and of Jesus Christ whom He hath sent is the roost difficult to be attained. This difficulty arises from the. Holiness of God and the guilt and pollution of man.

The Christian experience is the result of a succession of efforts to obtain a knowledge of Jesus Christ and him crucified in the pardon of his sins, the sanclification of his nature, and the final salvation of his soul. He" follows after, if that he may apprehend that for which also he u apprehended of Christ Jesus. This knowledge is to be obtained in the school of experience only. He enters this sehool by grace: and in his first and most feeble acts of faith, begins to "work out his salvation with fear and trembling, for it is God who worketh in him to will and to do of his good pleasure."

Here he learns something of the glorious perfections of Jehovah, of the spirituality and extent of his holy law—of the exceeding sinfulness of sin—of the reasonableness and extent of his own obligation—of his guilt and desert of wrath, hia danger and helplessness. Here the pride of his heart is laid low when he learns that he cannot satisfy tho demands of justice for past offences; that hg cannot yield that perfect obedience which the law requires and which he knows to be most reasonable and just, and that ho is as impotent to lay hold of the hope set before him in the gospel as to obey the precepts of the holy law. Hsre he learns to exercise that godly sorrow for sin, that worketh repentance unto salvation not to be repented of. Here be learns too to couut all things but loss for the excellency of the knowledge of Christ Jesus the Lord—that he may be found in him not having his own righteousness which is of the law—but that which is through the faith of Christ, the righteousness which is of God by faith. In the school of experience ho finally obtains justification, pardon and peace, through faith in the-Son of God. Therefore being justified by faith we have peace with God through our Lord Jesus Christ. Rom. v. 1. It may be easily discovered, that this faith difftrs essentially from that taught ih the Creed. This is supernatural, spiritual. It implies a holy disposition of heart. Accordingly it is said: Gal. v.

22. The fruit of the Spirit is love, joy, peace, &e faith."

It originates from that state of the soul characterized eg tho spiritual mind. Where there is existing no disposition to holiness there is no disposition to receive God's truth, for it is holy; there is no disposition to come to God for ha is holy; to come to the Saviour for he is holy. 1 Cor. xii. 2; 1 John v. 1.

But the faith taug'ht in the Creed purports to b° natural; not the fruit of the Spirit, or of the spiritual piind, bat of the carnal mind. No matter what be the state of the m«n'« heart, no matter what his moral disposition, if hn be capable of examining the evidences of Christianity, he may believe that Jesus Christ is the Son of God and bo saved, provided he will be immersed, as easily as he can hear a boll toll or a

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trumpet sound; yea as easily as he can hoar or see. In reply to Dr. Semple's Query on the subject of faith, Mr. Campbell make* the following remarks. " So we can be- here the testimony of God as easily ns the testimony of man if that testimony be presented in a credible manner." " 1 know of no scripture, of no reason which makes tupernnla- ral agency, upon ttie senses of man, upon the faculties of man, upon the eye, the ear, tho memory, imagination or judgment of man, necessary to enable him to see, hear or believe any thing visible, audible or credible. " So many do not believe the gospel although it is perfectly credible and as much in their power to believe as it is in any one who has ears to hear a bell toll or a trumpet sound at a proper dista»ce, because they have their minda engroied and preoccupied with other objects." Mill. Har. No. 8. p. 366.

It is stated, that when Dr. M. a celebrated Universalist, preached in the town of Petersburg, upon his descending from the pulpit, he was met and courteously addressed by a drunken debauchee in these words: " Doctor, I like your doctrine very well; but I am afraid it it not iru*." Now aa Mr. Campbell has a great talent, according to his own views, in clearing away the rubbish and philosophical jargon of such commentators and writers as Henry, Gill, Scott and Fuller, and presenting God's testimony in a " credible" manner, his Creed, if true, can present no more ground of alarm to drunken debauchees than the Universalium of Dr. M. Let them only procure a copy of Campbell's evidences of Christianity, and keep it by them; and when the bell tolls or the trumpet sounds danger, they can read or hear and believe, and be saved as easily as they can hear. Is it not surprising that his grand exhibition of God's testimony did not convince, subdue, warm and cwnvert, the frozen infidel heart qf Mr. Owen?

According to the view of saving faith given on the preceding pages it is the medium of justification to the believer. It is the hand which receives the blood and righteousness of the Lord Jesus Christ as the meiitorious ground or cause of justification before God.

But to make it appear that without immertion there is no pardon or forgiveness of sins under the gospel dispensation, the author of the Creed makes among others, the following bold declarations. " No Jew was ever forgiven for merely believing God's testimony. Some now suppose that we are forgiven by an act of the mind. They suppose that when they believe they receive forgiveness. This is all delusion God pever did -forgive sins in this way. Some cay that we receive forgiveness throuph faith. We might just as well say that remission is received through prayer.' Seethe ^Creed—Col. Star 371. It will suffice to contrast the Creed with the Bible by reference to a few passages, and submit the cause to the readers without further argument. Acts xiii. 39. " And by Him all thai believe arc justified from all things from which ye could not be justified by the law of Moses." See also Rom. iii. 24—28. v. 1. Gal. ii. 16. iii. 24.

If then two kinds of faith, speculative and true or saving faith have been described; if there be evidently the 
great and essential difference between them; if without true faith it be impossible to please God; if the eternal 
interests of the tool hang upon the possession of it; if it be the free unmerited, distinguished gift of God, 
through the quickening, enlightening and sanctifying influences of the Holy Spirit; if numbers possess and profess 
a faith obtained by their own native ability or disposition; their own wisdom and knowledge, without supernatural 
influence, without passing through the school of experience; if they openly ridicule as enthusiasts those who 
profess supernatural faith; it cannot be unseasonable, in conclusion, to repeat the injunction of Paul in his 
second Letter to the Church at Corinth: "Examine yourselves whether ye be in the faith." It was not sufficient 
that they had professed faith. It might not be the faith. They must therefore deeply and thoroughly examine and 
prove it by its proper evidences. If they had tke faith, Christ was in them by the gracious, abiding and sanctifying 
influences of the Holy Spirit. For they were not in the flesh, but in the Spirit, if so be the Spirit of God dwelt 
in them. And if they had not the Spirit of Christ they were none of his. For, if real believers, they were the 
temple of God. How then could they know, whether Christ was in them? Ye shall know them by their fruits. And the 
fruit of the Spirit is love, joy, peace, long-suffering, goodness, gentleness, faith, meekness, temperance. Just 
in proportion then as they could discover in their hearts and lives these fruits, they had evidence that llieir 
faith was the faith. And the same will hold good in the present day. 
ABNER W. CLOPTON.


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CORRESPONDENTS.

Mr. Clopton's Controversy. -- Our present number contains another communication from Mr. Clopton, in continuation 
of his remarks on the sentiments of Mr. Campbell. These pieces should not be regarded as mere contests for the 
mastery in debate. The writer of them is so well known to the Christian community, for religious integrity, 
charitable moderation, and sincere benevolence, as to make it wholly needless for us to say any thing further in 
vindication of his motives -- than that his single aim is, and has been, to arrest the progress of a bold and 
baleful error, and to place the Truth as fairly contained in Scripture before the mind of our readers. A 
controversy conducted by such hands -- should not be considered as an idle jangling of simple contention, but 
rather as a faithful elucidation of the most important doctrines of the Gospel. We think, therefore, it will be 
found that our respected correspondent, has not only placed his name and authority in opposition to the name and 
authority of Mr. Campbell, but that he has followed out with signal success the argument in favor of those 
fundamental doctrines which his opponent had ao long and so boldly impugned. The same light which makes the truth 
appear more full and commanding, shows with more convincing clearness ike hideous forms of error. From all that we 
can learn, the errors of the Christian Baptist and Millennial Harbinger are making but few conquests, whilst some 
of the ground which had been gained by them, is now receding from their territory. The decided stand which leading 
individuals, and many associations hare taken, has had a perceptible influence in arresting the progress of this 
Western Neologim. We predict, that in a few years what now is known as "Campellism" will be merged in the more 
vulgar corruptions, of Univertalism, Arianism, Sabellianism, Unitarianism, &c. &c. There is seldom any thing new 
in error. Heresy has exhausted its invention, and hence most of its modern deceptions, are little else than the 
long exploded theories of ancient corruptions of the Truth. A new tribe, therefore, haa only to go and claim kindred 
with some member of the old family.


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FANATICISM. -- We noticed some time since, the progress of a new religious order in the western part of Ohio, 
it would seem that good materials are found in that district for such a work. The Painsville (Ohio) Gazette 
contains the following additional particulars:

The Golden Bible, or the Book of Mormon. The believers in the sacred authenticity of this miserable production, 
are known by the name of "Mormonites" and their book is commonly called "the book of Mormon." It is asserted by 
them that their number in this vicinity is four hundred. In a conversation a few days since with a gentleman 
from Kirtland, well informed, and every way concerned to give us the truth, we are assured, that their numbers 
in the families in that town were two hundred souls. We doubt not then that their whole number in this county 
and Cuyahoga is at least four hundred.

They have recently received an additional revelation from the prolific prophet, Smith, which is generally 
understood to say that Kirtland is within the precincts of the holy land; but by others is said to mean only, 
that in that town will be a great gathering of mighty multitudes, preparatory to their westward general migration. 
They are therefore admonished to sell no more of their possessions, but rather purchase, lest there shall not be 
room for the faithful. The admonition however arrived too late, as they have but fifty acrea left, and the land 
holders refuse to sell to them.

They profess to receive sensible demonstrations of the presence of the Deity. A few days since, a young man gave 
information to some of his brethren that he was about to receive a message from heaven. They repaired to the spot 
designated, and there, as they solemnly assert, a latter descended from the skies and fell into tho hands of the 
young man. -- The purport was to strengthen his faith and inform him that he would soon be called to the ministry. 
They declare their solemn belief that this letter was written in heaven by the finger of God. The style of writing 
was the round Italian, and the letters of gold. The favored youth immediately attempted to copy the communication, 
but as fast as he wrote, the letters of the original disappeared until it entirely vanished. It is alleged that 
some of them have received white stones promised in the 2d chapter of the Revelations. Such of them as have "the 
spirit" will declare that they see a white stone moveing about the upper part of the room, and will jump and spring 
for it, until one more fortunate than the others catches it, but he alone can see it. Others however profess to 
hear it roll across th» floor. These two stories, and others of a similar character, are told by them with solemn 
asseverations of their truth.

Among them is a man of color, a chief man, who is sometimes seized with strange vagaries and odd conceits. The 
other day he is said to have jumped twenty five feet down a wash bank into a tree top without injury. He sometimes 
fancies he can fly.

In Chardon, one man has torn away all the partitions of the lower part of a good two story dwelling house. Here 
a large number live together. The food consisting of meat and vegetables, it is said, is placed on the table in 
a large pan, which is the whole table furniture. From this every inmate takes a piece of meat and a potatoe in 
his hand and devours them as he walks about the room. As to matters of apparel, and indeed other things, where any 
one wants what he has not, he takes it any where in the family where he can find it unoccupied. All things are 
common.

Our readers will probably smile at the miserable delusion of these ignorant creatures, and we know, indeed, 
nothing better that can be done in that respect. Let it, however, teach us humility; let it check our disposition 
to condemn a whole age in other countries, because it produced such visionaries. Ignorance is the same in all 
ages, though it may not show itself in exactly the same forms; the unballasted and unpiloted boat veers always 
from a direct course, but its aberrations are in conformity to the currents in which it drifts.

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F.r the Ckriitian Index.

MR. CLOPTON'S REVIEW OF CAMPBELLISM. No. IX.

Matt. vii. 16. " Ye shall know them by their fruiU. Do men gather grape* of thorni, or flgi of thistles ?"

Copied from the Rtligiaut Herald.

" CONFERENCE.—Ob Thursday and Friday, the 30th and 31st of Dec. 1030, a Conference was held at Upper King and Queen Meeting-house composed of a delegation from eight churches, belonging to the Dover Association, to take into consideration the state of things produced by the introduction amongst us of the principles and practice known by the name of Campbellism. On Thursday, al noon, an interesting and instructive discourse was delivered by Elder Robert B. Semple, to a crowded and attentive congregation: after which the Conference was convened. Churches and Messengers as follows, viz:

Bruington.—Robert B. Semple, Robert Courtney, Joaiah Ryland.

Salim.—Andrew Broaddug, Reuben Broaddug.

Upper Eitex.—Ellis Armstrong, B. II. Mundsy.

Enon.—John Micon.

JVatlapony.—William Tood, John Pollard.

.flzo/.—John Byrd.

Upper King and Queen.—Reuben M. Garnett, George Schools, Wm. Hill.

Pitcalaioay.—Philip Montague, George Hill, II. H. Boughan.

Elder P. Montague was chosen Moderator, end Elder Wm. Todd, Clerk. The object of the meeting being slated, a Committee was appointed, consisting of Andrew Broaddus, Robert B. Semple, Philip Montague, Win. Todd,

John Micon, John Byrd, George Sehools, Reuban Broaddus, and Ellis Armstrong, to bit at night, at the bouse of Col. R. M. Garnett and form a Report, to be brought forward and considered to-merrow: and the Conference adjourned, with prayer till Friday morning.

Friday. The Conference met and after worship the Report of the Committee was read by the Chairman, Elder Andrew Broaddus. It was then considered article by article and with some amendments was adopted, without a dissenting voice.

REPORT.

The Association of Christians, in visible churches, is designed (among other objects) for the purpose of preserving good order and sound principles. Placing themselves under each other's superintendence, it becomes their duty (for the kcnor of God's cause and their own peace and happiness) to warn and teach—to exhort, comfort and build up one another in the faith. By attending to these mutual duties the affairs of each church are preserved in order and decorum. It happens, however, in some instances, that an evil becomes so general as to affect the peace and well-being of a number of churches; and the application of a more general remedy becomes indispensably necessary to restore order and good government, as well as to keep up uniformity and harmony of religious principles. Such seams to be the case in our parts at this time. The Baptists as a religious denomination (making reasonable allowance for difference of opinion in minor matters) have professed and practised certain leading principles which have been characteristic of themselves ai a sect (so called) or rather as the tme Scriptural Church of Christ. All fellowship among them has been founded oa a belief of these principles. Of course, any material innora tion upon them has uniformly called for church ctwure; and whan the innovation or error has extended over several churches, the remedy has been applied commensurate with the evil. Sometimes these evils have been brought before Associations, and sometimes before Conferences made up of delegations from the aggrieved churches. This* last is the case with the present Conference. The system of religion known by the name of Campbellism has spread, of late, among our churches, to a distressing extent ami seems to call loudly for remedial measures. Accordingly eight churches deeply aggrieved by the principles and prac- tices of this new party have sent their respective delegates to this Conference to consult, in the fear of God, as to the most proper measures to be adopted in the present state of things. The errors of this system are various: some of them comparatively unimportant, while others appear to be of the most serious and dangerous tendency. Passing by those of inferiour magnitude, we will notice such only as strike at the vitals of godliners, and will endeavor to recommend suitable correctives. In principle* the errors alluded to may be classed under four heads: viz. the denial of the influence of the Holy Spirit in the salvation of man—the substitution of mformation for repentance—the substitution of baptism for conversion, regeneration or the new birth—and the Pelagian doctrine of the sufficiency of man's; natural powers to effect his own salvation. In practice this party go on to administer baptism in a way radically different from what has been usual among Baptists and from what we conceive to be the New Testament usage; making no inquiry into the experience or the moral standing of the subjects, and going from church to church, with or without pastors, urging persons to be immersed, and immersing them in a manner contrary to good order and propriety. The Conference, therefore, deeply impressed with a sense of the evils herein noticed,and taking into serious consideration the unhappy state of things thence resulting havecom* to the following resolutions.

1. Resolved, That we consider the gracious operations or the Holy Spirit, in the regeneration and palvatioa of a soul as a fundamental doctrine of the Scriptures and universally maintained by Baptists (such as we hold in fellowship} in all countries.

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2. Retained, That to maintain baptism to ba conversion —regeneration—the new birth—and that in baptism sins are actually (not figuratively) washed away is a radical error, founded in popery, and ought not to be countenanced.

3. Reiolved, That we consider the doctrine of repentance (or penitence for sin) as held among us and as Bet forth in the Scriptures to be of vital importance, and that in its room to substitute reformation (as generally understood) is to subvert one of the main pillars of the Christian religion.

4. Reiolved, That to maintain the sufficiency of human nature to the purposes of salvation, with the mere written word and without the gracious influence and aid of the Holy Spirit, is in our viaw a plain contradiction of the word of God, a denial of a fundamental doctrine held among the Baptists—and a vain attempt to introduce the Pelagian scheme long since exploded-

5. Retolvcd, Therefore, that we recommend to our churches, that when any of their members shall maintain all or any of these radical errors—that in love and tenderness, they endeavor to convince them of their errors; but in the event of failing in the object, that they in the fear of God and spirit of faithfulness, and after reasonable forbearance, they declare non-fellowship with such and separate them from their communion as offenders against God and truth.

6. Retolved, That in regard to practice, our churches take a docidod stand against the disorderly and disorganizing measures pursued by eoine of the preachers of this party in going among the churches and administering baptism upon their new plan—flying in the face of all church order, trampling down all former usage among Baptist churches and disregarding the peace of the churches and especially of the Pastors. Such a course being subversive of all order and regular church government ought to receive the most prompt and decided reprehension from the churches.

7. Resolved, That persons thus baptized ought not to be received into any Baptist church of regular standing, but upon strict examination as to experience, moral standing, and the motives which induced them to such a step.

Conscious however, that many pious and well-meaning persons may be misled by these preachers, we would advUe that every degree of gentleness and affection be exercised towards them. Finally, Brethren, we are well aware, that, in all such cases there will arise many (iiffieulties. We would therefore strongly recommend the exercise of much prudence and all reasonable forbearance m any step that may be taken: and especially that you keep a steady eye on the great Hesd of the Church, who has promised his effectual aid in every season of need.

8. Retolved, That this Conference recommends to the churches the observance of a day of solemn humiliation, with tasting and prayer, with reference to the state of religion and the distress which has given rise to this meeting. Accordingly, Tuesday, the 8th day of March was appointed for that purpose.

Ordered, that, a copy of these proceedings be sent to the Religious Herald for publication: And then, after an affectionate and impressive exhortation from Elder Semple, the Conference was closed with prayer. Signed on behalf of the Conference. P. MONTAGUE, Moderator,

Wm. Todd, Clerk.

The Postcript and Notes are omitted for a want of room. Remarks—In my examination of Campbelliam it has not been so much my object to appear in the character of a writer or critic for which very little leisure is left me; as to place before the Baptist churches such a view of the subject as might guard them, if peradventure it should please the Lord, against what appears to me more and more clear- ty the most deadly assemblage of heresies with which they have ever been visited. It occurred to me also, in-the very outset, that, while I might be engaged in criticising Greek Participles and Prepositions and examining and exposing

old Papal errors which had been refuted, exposed atid exploded, from real Christian churches again and again before Mr. Campbell had existence; his gratuitous and commit- tinned Agents would be circulating his writings, gulling the heedless and unsuspicious captives of novelty, and spreading hia leaveri, without any adequate counteracting influence. It might fitly go into a maxim which all ought to know and consider well, that from man's first creation until lliu present period, it has been much easier to prevent than to remedy evil. It has entered primarily into my views therefore to mark and exhibit the nature, progress and tendency of Campbellism and mako the fruit tell upon the tree. And in this point of view the foregoing proceedings of the King and Queen Conference are a document of deep and vital interest in this controversy and cannot fail to exert an ex- extensive and permanent influence oil its ultimate result.

As leading characters in this Conference, were the Rev. Dr. Semple and the Rev. Andrew Broaddus—the two most distinguished Baptist ministers within the limitsof Virginia. Indeed the whole Conference was composed of society not inferior, to say the least, to any Baptist Society within the State. And this circumstance ought and will, it U believed, give additional weight and interest to its proceedings.

It has already been named in a previous No. that Mr. Campbell's Debate with Mr. M'Calla procured him access to the confidence of many Baptists. This, with a skill peculiar to himself, he hns made his efficient pioneer to his baptismal crusade. And with those Baptists who were already predisposed to attach undue virtue or efficacy to the act of immersion it excited an interest resembling, perhaps, that felt in olden time, by the crusaders to the Holy Land. The little Pamphlet called the Christian Baptist followed closely in the rear to puff and sustain the Debate and£> emblazon the abilitiws and religion of its author. After those days Mr. Campbell, preceded by these letters of credit, journeyed through tome of the North Eastern counties of Virginia, and pitched his tent and erected his standard, temporarily, at the Dover Association. Here he was well known as the bold champion for immersion, while his peculiar sectarian and herectical tenets were as yet, for the most part, concealed, unknown, and by many not even suspected. It bai been stated to me by one who saw him about that time, that his manners, which in general, are easy and prcposes- sing. though somewhat stately, were marked by a peculiar and unaccountable retllettnett. This could not have been the effect of hypocondriacal affection; for, it is believed, that he never labors under the grasp of that tiresome monster. It could not iiave been owing to that keen, nervous, sensibility which he »o bountifully ascribes to Christianos: of this, it is believed, he is also free. It could not have been caused by domestic trouble, to this, it is understood,'he was then a stranger. Nor r. mid it have been attributable to religious despondency; since he has, in baptism, been washed, according to his own creed, from all sin, all pollution, all guilt—and since the exercise of saving faith is so exceedingly easy to him, that his sky must be always bright, his hope always strong and the fear of deception, or sin, of disappointment, of death, and of hell always far away. Can it be wrong to conjecture then, that it was an indication of a mind laboring under the consideration of some weighty project, and torn and distracted with apprehensions of its doubtful result? As he has condescended to notice me as a hypocondriac,in his letter of apology and commisseration, to bid friend and brother in Matthews, it is hoped, that wben he writes another of the same kind, he will not fail to remove the veil, respecting that mysterious state of feeling. It may be safely concluded, that hisjirst aim was to search out and seize the soft avenues, the most successful means of winning the favor and friendship, and confidence of the Rev. Dr. Semple and the Rev. Andrew Broujldus. He well knew, that if this could be effected, it would serve him as a main spring in the future operations of in.- religious machinery. Like the old prophet at Bethel (read 1 Kings, xiii. 11 and M. inclusive) he labored to convince them that

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he too was a prophet or teacher of the Lord—and that, although not epecially called of the Lord, he was fully authorized to urge upon them the duty of an immediate return to Bethel or to the " ancient order of things." to break and eat bread with him. He endeavored to convince them, that he was duly authorized, having an infallible key of interpreting the Scriptures, to teach them to unlearn all they had ever learned on the subject of religion—especially concerning the influences of the Holy Spirit—the design and efficacy of baptism—the nature of faith, and of experimental religion—and that if they would know the truth and come out of Babylon, they must adopt his creed and encourage, of course, hii writings. With these men of God he has not succeeded in his desires and attempts. If it had been pot- tible, he would. But while from the very best motive, Christian benevolence, in which, it is believed, few, very few, if any, share more largely, they hava wjfered him to argue the point with them, he, with a cunning craftiness seldom equalled, has availed himself of their respectful attention, Christian courtesy, friendship and correspondence, as a means of spreading the spell of his religious enchantments over the minds and of stealing the hearts of others. These have listened to his voice—believed his report— adopted his creed—renounced their profested experience as a metaphysical whim—relying upon their immersion as the only medium of pardon from their guilt—as the only medium throngh which the Saviour forgive* sin and saves the soul. From the language of this memorable Conference it may be justly inferred, that his benevolent visits, his friendly interviews and religious correspondence, with the baptismal and other writings, have been about as advantageous to the peace and prosperity of the churches as were the visits of the frogs an£ locusts to Egypt. Aa Dr. Kemple and the Rev. Mr. Broaddus were principal actors in the Conference, he must now evidently renounce the last spark of pretension to consistency, if he do not denounce both them and the whole Conference as a Spanish Inquisition—and their Proceedings ap a bull of the Pope. Mr. Broaddus in his postscript to the Proceedings teeniK to anticipate this.

But it is very uncertain what course he will adopt towards those whom he has so often caressed and eulogized. It is very uncertain whether he will adminieter now to his beloved Brethren an opiate, wormwood, gall, cuuslic, the lancet or scalpel: for he has a full case, a rich magazine, and can draw at pleasure. It was an article in the political creed of Machiavel, if I mistake not, to adapt his words and measures to circumstances—always making advantage duty. And if a similar article, though not expressed in so many words, have not been adopted, practically, in Mr. Campbells Creed, my judgment respecting him and his writings, labors under gross misapprehension. Thus if ha ehould judge, upon the whole, that he can more effectually distract and rend churches, and add to the number of his proselytes, by affecting still Christian friendship, Christian love and Christian fellowship for the Rev. Dr. Semple and the Rev. A. Broaddus; his words about the matter will be smoother than butter—and capable, like the Heathen oracles, of a double construction. On the contrary, if he should regard the Conference as the tearing up of the last anchor uf his hope with them;'asthe dissipation of the last cloud of his religious spell; if he should conclude, that the cry of persecution and ecclesiastical oppression, will avail him more; will increase the number and confirm the faith of bia adherents; he will dnsh them and their Proceedings into the common sewer of the aspiring Priesthood, as unceremoniously as Cromwell, the Pretender, drove from their seatH some members of the British Parliament. Ycf; and his obsequious and pliable adherents, who have so often employed the names of Scmple and Broaddus in urging forward their work, would with all readiness take up and re-echo his song of persecuticn and priestcraft, and hail his abuse of these ministers as pertaining to the ancient gospel and a sure presage of the approaching restoration »f the " ancient order of things." As tho Dover Associa

tion has long been considered the first in the State—and u the churches comprising the Conference may be ranked among the first belonging to the Association—its Proceedings supply, by example, to every other Acsoaia'ion-and church, an open, distinct, unequivocal expression of ths line of demarcation between the United Baptists and the Campbcllites. To urge the necessity and importance of drawing such a line, in every case, and of drawing it tit- ttantly, has been a leading object in nry previous Nos.— But while the Proceedings of this Conference, dictated evidently in the spirit of that wisdom which is from above, give a most happy assurance, that a certain description, chiefly, of Baptists, have been and will be finally tossed to and fro, by this wind of false doctrine, by the sleight of men and cunning craftings whereby they lie in weight to deceive; there is in the 5th Resolution a. phrase which being capable of misinterpretation, may possibly increase or prolong the evil which it was the object of the Conference to remove or prevent. It is this: " and after reasonable forbearance." In the 7th Resolution the idea is repeated and more strongly expressed: " all reasonable forbearance." On this phrase tie following remarks are submitted, not as dictating what is absolutely best, but as suggesting some hints for the solemn consideration of those churches troubled with the heresies of Cunipbullism. That forbearance or long-suffering, is a Christian grace, and its exercise a Christian duty, all who pretend to acknowledge the authority of the Bible will readily admit. But in what it nay consist, and how it should be exercised in a case of palpable and dangerous heresy, such as the Conference ascribes to Campbcllism, it is not so obvious. It was my lot some seven or eight years ago to be present at a church-conference, in which was called up the case of an intemperate member, who, as was stated, had been under church ccn- sure about twelve months; and who, having been cited tlie third time by the ehurch, had then refused or neglected t» attend. After hearing his case discussed by several members, the Pastor, an excellent man and a popular preacher, arose, and with a paternal smile upon his check, and paternal affection beaming in his eye, prefaced his remarks substantially with these words: " The design of Gespcl discipline, my brethren, is not to wound but to henl—not to kill hut to save life." The tenor of his discourse, while b« enlarged upon the subject, was to enforce forbearance, " reasonable forbearance." A minister present, who seemed to have listened to him with more surprise than pleasure, bring requested or permitted to express his opinion, replied briefly to the Pastor's preface: " To me it appears a difficult matter to kill a dead man." The vote was, then taken and the drunkard was excommunicated: and on the same evening a gentleman informed me, that the excluded member was not only a notorious drunkard, but a profane swearer. This circumstance is recited to show what ideas good men and good preachers may, from a partial and mutilated view of the Scriptures, attach to the words reasonable forbearance. Eli, a servant and Priest of the true God exorcised what he, no doubt, considered reasonable forbearance towards his sons, Hophni and Phineas. But for this very forbearence God who is jealous for his own honour and loves obedience more than sacrifice visited him with sore judgements and destroyed his house. Every Christian minister of much experience and observation must have discovered, that the real and permanent prosperity of a church depends much on the harmony and peace of ita members. But it results inevitably from the nature of the case, that, when they disagree in their views of the fundamental truths of religion, then peace, in a church capacity, rni'si. be at an end. The Rev. Mr. Broaddus in his Postscript to the Proceedings of the Conference, makes the following pertinent and striking remark, which is worthy of being impressed indelibly upon the memory of every real Christian, and written in letters of gold upon the pulpit of every true minister of the Lord Jpeus Christ. "According to our view? (the United Baptists) there are

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certain great leading truths as essential to Christianity a* the vitals are to the human body; o departure from which mtat break Ike bond of union." This is the prominent feature which pervades the whole Proceedings of the Con- fercuce. And it ia a prominent feature in the Creed, .whether written or unwritten,of every Beet in Christendom, deserving the name Christian. Bat Mr. Campbell, in his Creed, appears to attach to the ordinance of baptism that importance which the Conference gives to these certain jjreat loading truths: while his views of these great leading truths seem to rrsembljj! those views of them entertained by the Couference and other real believer*, not so much as a wax-figure or a marble statue resembles the living man whom it if designed to represent. Hence the necessity of guarding the churches against the danger of attaching erroneous ideas to the phrase " reasonable forbearance," when exer«ised towards those persons whoso departure from these fundamental truths—fundamental conditions of fellowship—is open, acknowledged, justified and defended as the pillar and ground of the " ancient gospel." It may be seen, at first glance, it has been seen in many instances, that churches consisting of members whose views are so essentially discordant, will employ the time which ought to be devoted to spiritual exercises, in contending about their various points of difference, until the spirit of contention diffusing itself through their prayers, sermons and colloquial discourses, will, as a canker, corrode and eat up the very vitals of practical piety. And who that loves and fears God would not prefer to be alone as John in the Isle of Patmos, rather than have a place in a church thus distracted with contending parties? And what is the history of Campbellism but a series of disputation and contention? For besides the zeal common to other sects in propagating their own views, Mr. Campbell and some of hie proselytes discover n spirit of proselytism a* insatiable as the horse leech, which cries Give, give. Whence it comes to pass, that as contention is the original fountain supplying the various means of proselyting, the more dissension, the more vain jangling, the more disunion and the more schisms they can produce through the instrumentality of the Christian Baptist .in,! the Millenial Harbinger, and other means connected with thorn, the more they rejoice and boast of their revivals. What then must be the feelings of a minister of the Lord Jesus Christ, when he has reason to believe, that in the bosom of his church,'there are persons of this description; persons who continue under his ministry, and submit te the discipline of the church, not because they believe" the great'leading truths which he preaches, for they would greatly prefer exhibitions of Campbellism; but because they are willing and determined to make every possible effort, sometimes more secretly and sometimes more openly, to infuse their heretical leaven into other members and turn them to the Campbellite Creed? And what must he think and how should he act when he sees them approach the Lord's table at which he ministers? He is fully apprized, that they despise the doctrine he advances, and deride as enthusiasm that religion of the heart which he holds most sacred. Why are such persons permitted to commune? Not because they believe those great leading truths as essential to Christianity as the vitals to the human body; from these they have departed—these they have rejected—these they have renounced—but because they have been immeried. This fact makes forbearance reasonable.

But what real profit can a church, distressed with the influence of Campbellism, expect to derive to itself, or to impart to others, by retaining in its fellowship a member who, under the marvellous teaching of Mr. Campbell, has become, in his own judgment, too wise to need further instruction in the Scriptures ? too holy to need any further pardon or forgiveness? too self-confident and presumptuous to indulge any fears? and sometimes too impudent to brook even the restraints of modesty and decorum ?

Can there be produced, ia the history of Campbellism, a solitary instance in whieh the delaying of a separation be

tween the two contending parties has finally preved advan tageous to those opposed to Campbellism?

Has it not boen uniformly the case, as well in Associations as churches, that delay or forbearance has served only to widen the breach, spread the leaven, and multiply proselytes? Has peace been Restored in one instance without a separation ? If then forbearance towards Campbellites exclude the possibility of that union and peace without which an accession of real believers to the church cannot be expected; if it be the mean almost invariably of spread- . ing the leaven and increasing the number of proselytes; if Paul directed the church at Rome, [Roms. xvi. 17] to mark them who caused divisions and offences contrary te the doctrine which they had learned, and avoid them; if he wrote to the church at Corinth, 1 Cor v. 6," Know ye not that a little leaven leaveneth the whole lump ? Purge out therefore the old leaven, that ye may be a new lump;"—if he said to the churches in Galatia, Gal. v. 12, " I would they were cut off which trouble you;"—if he wrote to Titua thus: Titus iii. 10, " A man that is an heretic, after the first and second admonition, reject;" then it is most devoutly to be hoped, that Chuiches and Associations, in determining the measure of reasonable forbearance, will give these reasonable considerations reasonable weight.

ABNER W. CLOPTON.



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A clergyman of Painesville, Ohio, has given, in the Telegraph of that place, a history of the "Mormonites, or 
proselytes of the Golden Bible." He speaks of them as fanatics and impostors, and gives the following as a 
specimen of their power to work miracles: --

Another instance of a man in Painesville, who was in the last stage of consumption, was attempted to be 
healed by Cowdery, one of the leaders. A few days afterwards Mr. Rigdon was heard to say," that he would 
get well, if there was a God in Heaven!" he has since deceased. But these prophets had the policy to cover 
their retreat in these things, by saying that they would not recover immediately; the Lord would take his 
own time; and one of these people a few days ago, when put to the worst upon the subject said that he did 
not think Cowdery would have attempted to do any miracles, had he have known how things would turn out.


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CONTROVERSIAL RECORD.

for the Christian Index. MR. CLAPTON'S REVIEW OF CAMPBELLISM.

No. X.

A Vindication from Bithop Alexander Campbell'i aecuia- lalioni—olio a few hinti to Biihop Silat Shelburne.

Matl. rli. 15. "Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles ? "

It was not my intention, at first, to notice any of Mr. Campbell's replications. But the course of the examination has been, and may still be, controlled, by various circumstances, which could not be foreseen. With his usual Christian courtesy and classic refinement he has thought proper to charge me with inventing and publishing downright falsehoods. In this supposed detection and conviction of my falsehood, his proselytes, if I have not been misinformed, have rejoiced as though they had found great spoil. Nevertheless they still call me Brother: supposing like the Jesuits, that names and ordinances are a proper substitute for principle. Were such accusations suffered to pass without animadversion, it might be construed by others as well as by the Campbellites, into a tacit acknowledgment of theii truth and of my guilt. It is hoped, that this consideration will serve as a satisfactory apology to the patrons and readers of the Christian Index for the insertion of the present No. " A good nareo is rather to be chosen than great riches." Pov. xxii. 1.

Mr. Campbell's first accusation stands thus. Mill. Harb. No. R. vol. 1. 378. " He waxes so wroth as to disregard hia own character and to assert downright falsehood*. He actually affirms, contrary to fact, and without the possibility nf proof, I have written letters to myself under feigned signatures, commending, in terms of high adulation, my own abilities, writings and religion. Is this a preacher of truth and righteoumeti? A man who can thus intent and publish downright falsehoods may worthily oppose reformation and advocate the present order of things."

Remarks.—In my third No. is found the following sentence, upon which this charge is principally built. " Common candor will be constrained to acknowledge, however, that if the King had designed to palm upon his subjects and the world a spurious translation of the Scriptures he would not have selected so many men (50) of distinguished ability and learning in the languages from which the translation was to be made; but a solitary individual of great confidence in his own competency, and in hia own judgment withaut a rival—one who could write letters to himself under feigned signatures, commending in terms of high adulation, his own abilities, writings and religion."

Mr. Campbell showed good judgment in concluding that this character was intended for himself, though bis name is not inserted. For it is frankly acknowledged, that it was written with a full belief, that, in every feature, it would apply most suitably to him. The evidence upon which this belief was founded and upon which it still rest* unshaken, is contained in his own publications, especially the Christian Baptist: and the correctness or truth of this belief is strongly corroborated by the opinion or belief of others who have rad his works, learned his style, detected his spirit and dwcovered his object.

He denie* most positively the appliesbility of the picture to himself, asserts that the suggestion is without the possibility of proof and accuses me of deliberate falsehood. It is at once admitted that all the proof except that named, and no candid person can thMc that I pretended to any other, is under his own control; and because the secret lies locked up in his own bosom, he may safely challenge the production of any other. Thus because the name of Paul \Vi3 not subscribed to bis Epistle to the Hebrews a* to his other Letter*, the unblushing infidel, swollen with fleshly w isdom and *elf conceit, mny Sally deny, if he choose*, that it was written by Paul and Tauntingly call upon the Chris-

tian community for proof. And if no other evidence but his own signature were competent and worthy of all acceptation, the Christian community would be confounded, the infidel would triumph and the Epistle be rejected aa spurious. But this is not the fact? The authenticity of this Epistle and Paul's claims as its author are now, by the Christian church, as universally acknowledged as those of any other of his Letters.

Dr. Henry among other judicious remarks concerning' Paul being its author says: - In the primitive times it wn generally ascribed to him, and the ityle and tcope of it very well agree with his spirit, who was a person of a clear b«ad and a warm heart, whose main end and endeavor was to exalt Christ."

Mr. Campbell's own testimony on the subject written and published by himself in bis Debate with Owen is in the following words: Debate vol. ii. page 94. Respecting the Letter to the Hebrews, although not having directly the authority of Paul's name, it provu itself to be hit work. It contains certain direct allusioas to Paul's labors and he ipeaks of himself in such a style and with such references to circumstances in which he was a party as to render it certain that he is the writer."

Remarks.—In determining the point of Paul'g claim a* the author of this Epistle, Dr. Henry lays stress upon its style and subject-matter or its scope. And Mr. Campbell in his testimony allows that circumstantial evidence, for it goes no further, is sufficient to render it certain that Paul is the writer.

Now if he brings up and pleads evidence of this kind u being good and all sufficient, in his cause against Mr. Owe*; is it fair, is it reasonable, that he should object against the same kind of testimony when brought to bear against himself Reason and common sense, and I am persuaded, his own conscience also, will pronounce that he can have no great ground of complaint. Well: there are numbers of communications under assumed signatures, in the Christian Baptist, some of them addressed to Mr. Campbell, extolling his abililios, Writings and religion, and agreeing tery well, in style and scope, with his clear head and warm heart, whose main end and endeavor, if I mistake not. » to exalt himtelf. It is true that he frequently employs the name of the Saviour in doing this. So did, and so do now, the whole tribe of Jesuits. So did the Spanish Catholics in hunting, proselyting and exterminating the South American Indians. But so far as I am able to discover, there is not, in the whole scope of Mr. Campbell's writings one solitary vestige of that deep self-abasement, self-loathing, and Christian humility which characterizes the writings of Saint Paul— and which never fails to discover itself in the writings and language of true experimental Christians.

If he then can conclude, from circumstantial evidence, that Paul is certainly the writer of the Epistle to the Hebrews, he must excuse me for still believing on similar tee- timony, and to my own mind equally strong and satisfactory, that he is the writer of anonymous pieces in the Christian Baptist addressed to himself, and extolling in terms of high adulation bis own abilities, writings and religion. They purport to come from intelligent, literary, correspondent*. But who almost, in reading them, may not adopt the challenge of the blind prophet Ahijah to the wife of Jeroboam.' 1 Kings, xiv. 6. " Come in thou wife of Jeroboam; why feignett thou thyself to be another? Why this mask that thou mayest sound the trump of thine own fame? 10 it not written: Let another man praise thee and not thine own mouth? a stranger and not thine own lip*.' Prove, xxvii. X. Hath not He who well understood and marked the road to ?lory, immortality and eternal life said: Luke xviii. 13.— - fur every one that exalteth himself shall be abased: and he that humbleth himself shall be exalted? Ahab, through the influence of a lying spirit in the mouths of the false prophets disguised himself and went up to Ramoth Gilead to battle: but Jehovah saw through the disguise, and the arrow drawn at a venture found the victim." 2 Cliron.

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xvin. 33. Dock Mr. Campbell believe, that hii abilities writings and religion have ever been extolled, in terms o high adulation by others or by himself? It is possible he may not. For among all the beams that ever darkened the mental eye none perhaps is more rarely detected by those under its influence than that of le/f-sufficiency. Under id morbid action impudence goes for modesty—arrogance I accounted candour—pruli1 puts on the garb of humility—an< elfish, fiery, sectarian zeal adopts the tone and claims thi privilege of that charity that believeth all things, hopetl all things, beareth all things, endureth all thing?.

And it is remarkable, too, how invariably his own spirit is infused into the hearts and discovers itself in the language and doings of the Campbellites.

Who can read Bishop Thomas Henley's letter to Dr Semple without thinking of /Ksop's little animal, which having discovered another of larger dimensions, and being desirous of becoming equal to it in size, swelled and swel led and swelled, till it bunted.

Mr. Campbell brings another accusation against me 01 the same kind respecting my remarks on the letter under the signature of Querens. He is kind enough to inform us tbat Querens, believed by me to be Mr. Campbell himsel writing to himself under this feigned signature, lives five hundred miles from Bethany. Now if instead of taking tins method to prove to ns how impossible it was for Quereus to Write with tbat little goose-quill which is so rapidly demolishing the Lilliputian Priesthood, he had given us his proper name, with suitable vouchers, according to the Old Translation, it might have removed forever all suspicion as to thai particular fact. But no: he adopts a more eligible way ol defending the truth. He tells us that Querens lives five hundred miles from Bethany ! ! Whose cause is before the tribunal of the religious community ? Mr. Campbell's.— Who is the witness? Mr. Campbell. Who is to decide upon the weight of the testimony ? Mr. Campbell. Who is to (it as Judge and pronounce sentence ? Mr. Campbell. Yes, Mr. Campbell is Judge, Jury and special pleader too in his own cause. Now this mode of procedure may satisfy him and his adherents: but he must not take it unkind in me, if I still indulge my doubts and fears, and claim the privilege of changing the place of trial and of calling up other evidence. The trial by jury is founded upon the tact universally admitted, in all ages and countries, that man is too selfish to be trusted as a witness where bis own interest is at stake. I am willing, however, that Mr. Campbell's evidence in another case should be brought to bear on this. His words will bear to be repeated aud are as follows.— " Respecting the Letter to the Hebrews; although not having directly the authority of Paul's name, it proves itself to be hit work. It contains certain direct allusions to Paul's labors and he speaks of himself in such a style and with such reference to circumstances in which be was a party, as to render it certain that he is the writer." Debate vol. II. 94. Now judging by these very marks, or by similar marks, I concluded, that in all probability. Mr. Campbell was the writer of the communication signed Querens, as well as of many others of a like complexion and bearing. It was impossible for me to know with certainty, to such knowledge I made no pretension. But Mr. Campbell holds such evidence to render the fact, in question,"certain." Now if it be lawful to rely upon evidence of this kind respecting the author and validity of a certain and very important portion of God's Book; can it be unlawful to judge Mr. Campbell's publications by the same marks or rule? And can it be light for him to publish me as having invented and published downright falsehoods because I draw my conclusions from premises which he lays down, and found my opinion or belief upon testimony which he pronounces not only lawful but" certain ?" According to my own view the writings of Bishop Alexander Campbell, in their style, especially the style in which he speaks of himself, their'scope, their subject matter, their direct allusions to his own labors, and circumstances in which he was a party^dn tell as distinctly

upon their author as do the writings of Paul upon him. ft may not be amiss to notice, in passing, the following sentence from Mr. Campbell's reply. " If I thought Jtfr. Clapton deserved more attention, I would grant him all hi* assumptions, give him hit own premites, and prove Mm a tophiit in any impartial court under heaven."

Remarks.—And could the venerable Bishop prove me a sophist, provided he thought me worthy of that much attention ? And has he never heard among the Lawyers the old adage: " Diamond cut diamond?" Has he not yet learned, that among good judges, he is reputed the most learned, most ingenious, most cunning, and most plausible sophist, that has ever appeared among the Baptist churches ? and that to his talent for sophistry in mingling truth with error he is indebted for his success in rending churches and gaining proselytes ? And after all his vain parade about his own performances and the superior talents of his adherents must not the cutting reflection rankle in his bottom, that he succeeds best amongst those remarkable for their vain glory and those who are incapable of detecting his sophistry and consequently most liable to his imposition ?

His language, though he may think it far less honorable, is less alarming and more grateful to my feelings, than would be the term Brother or venerable Bishop coming from the same quarter. As the Poet makes Laocoon say respecting the new religious engine invented by the wily Ulysses and introduced by the cunning craftiness of Sinon, a perjured deserter, " I fear the Greeks even with presents in their hands;" so say I in regard to all professed marks of respect or affection coming from what is called the " ancient order of things."

What attention, if any, may be due to my efforts to tear away the mask from the scheme of Campbellism, others, not myself, must determine. It was the least of my expectation to write any thin? acceptable to Mr. Campball or bu adherent's. That they nave been received more favorably by some than by himself will appear from the following extract. In a letter from Dr. Semple dated Woodlawn, July 16, 1U30, he remarks: " My deliberate opinion is, that you have put Campbell in the back ground. If I were to suggest any amendment, it would be to take no sort of notice of his attempts to injure your standing, such as Solicitor for the Columbian College, &c. &c. Your standing i» beyond his reach " R. B. Semple.

What will the pious Bishop of Brooke say to this? O, he can conclude that the Doctor is superannated like Elder John Taylor, or that he is under the influence of early prejudices. But will he after this and after the King and Queen Conference seek another friendly interview with the Doctor, that he may let tho world know upon what irood terms they stand? and what a strong resemblance ihere is between their religious views ? I never think of Mr. Campbell's highly varnished picture of that Essex interview without the association of the following lines from the Prince of English Poets.

" 1 under fair pretence of friendly endi.

And well-placed words of gltzinir courtesy,

Baited with reasons not unplnu-iiblt,

Win me into the eaiy hearted man,

And latg him into snares."

Mr. Campbell brings another accusation against mo in he words following: " Other facts alleged by Jdr. Clapton concerning Sharon Church in Prince Edward County art ontradicted." Mill. Harb. No. 9. vol. 1. 431.

Remarks.—These are the facts upon which, in noticing

he ordination of the Rev. Wm. C. Legon, my statement

concerning Sharon Church was made. Previously to his

rdinstion it was rumoured, that he was a Campbellite or

eaning tbat way. Being one of the Presbytery, appointed

y the Association, to examine and ordain him, I was not

without solicitude en the subject. But his sermon preached

>efore the Presbytery removed my fearful apprehensions.

Auother member supposed to b« inclined to Campbellism

was examined, on the same occasion., and ordained a dea-

on. From his examination, it appeared satisfactorily that

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he was no Ctmpbellite. From these two facts, in connexion with the information alluded to in the certificate below, I felt fully justified in stating thnt the " old leaven," meaning Campbelliam, was nearly purged out. The phrase " nearly purged out" was not intended to convey the idea that the prominent Campbellite in that church was nearly healed of the leprosy: but that he was the only one.likely to hang as a burden and source of distress upon the church. The certificate and letter following may speak upon the subject.

Prince Edward, Feb. 27,1831. Dear Brother Clopton,—Having heard that Mr. Campbell charges you with making a misrepresentation, with regard to the state of things in Sharon church in an article published in the Star and Index of June last, wo feel it our duty to say distinctly, that the statement made in that article, was founded on information received from us. An investigation had, a short time previously taken place and it was thought, that all difficulties were removed, and that matters were amicably and harmoniously adjusted. And notwithstanding there have been some unpleasant difficulties, originating in the same subject, since that period; we then thought and still think, that you were justifiable in making the statement. It is but just that wo should eav thus much. Yours in Christian love, Willis R. V. Crute,

LlTTLEBERRT CLARK.

Extract of a letter from Rev. D. Wilt, Pastor n/S. Church. " Dear Brother Clopton,—The abova certificate of Brethren Crute and Clark will, I hope, answer the purpose. You can state that they are deacons of the chnrch and men of the first respectability. If theie is any fault in the article alluded to, they certainly clear you of committing it. But there is no incorrectness in the artielo worth noticing as we all know. Accept assurances of my unabated Christian regard, D. Witt.

Now mark this circumstance in this accusation. Mr. Cumpbell slates that my facts are " contradicted." By whom ? He does not even insinuate the name of the accu- ter. And is it fair, is it consistent with the high and honorable feelings of a gentleman, religion aside, thus toarraign before the tribunal of the religious community an individual as having made a false statement of facts, and not even hint the name of the informer? Why is this concealment ? Did the accuser state the troth, the wh.ile truth, and nothing but the truth, and was he afraid to let the religious public know that he was thus honorably employed in supporting reformation ? And are such masks constantly necessary to sustain the cause of the venerable Bishop of Brooke? How can the religious community know but the informer was some secret emissary, some despicable tool, or Punch, that would accommodate himself to any motion of his Master's wire ? But these are Mr. Campbell's most righteous—most blissful m.-;n, —of introducing his millenium.

He has another accusation against me in the following words: " A voice from Old Virginia testifies, that Jtfr. Clop- ton hat arraigned namei of renown at oppoted to reform, as friends of Creeds, who werejusl tht reverse of what he allege*. The ton of one of these ancient worthies alleges tliat Mr. Clapton puts Father Shelburne on the wrong tide, and gives hit influence where he never plated it." Mill. Harb. No. 9. vol. 1.431.

This accusation is founded on the following passage, in No. IV. of my examination of Campbellism. See Columbian Star, Aug. 14, 1330. " And are these the achievements of tha writer who eulogizes Dr. Semple, speaks frequently of his History of the Virginia Baptists, and in terms highly commendatory of the' old Baptists ?' What in the principles, what in the Lives of Courtney, Lunsford, Straughan, Harris, Waller, Weatherford, and Sholburne, bore any re- semblanco to the late feats of anarchy and schism in South Benson and other churches? What community of religious sentiment was there between these Virginia Patriarchs and Mr. Alexander Campbell ? Who ever heard any one of them, or any one of their tons in the Gospel, assert the ab

rogation of the Moral Law ? Who ever heard John Courtney, or any one of these, deny the agency of the Holy Spirit in the conviction, conversion and sanctification of sinners? Who among these ever occupied the pulpit, for hours at a time, in attempting to prove from the New Testament, that the pardon of sin never reaches the heart or conscience, except through the act of immersion ? Who ever heard one of them ridicule experimental religion? Who ever heard them deny the authority of ordination, or stigmatize as Priests those who had been regularly ordained ? The profession, the doctrines, believed and taught by these men, and their cotemporarics, as well as their lioly and humble lives, formed a perfect contrast to these dict», these sayings and principle*, just brought to light by Mr. Campbell."

Remarks—It vra§ my privilege to be acquainted personally with two only of those distinguished ministers of the Lord Jesus Christ—Courtney and Wentherford. By me it was believed, and it is still believed, that they held the doc- trines attributed to them in my interrogatories. They are supposed, in tbe passage quoted, to have held and taught certain prominent leading truths and doctrines common to the old Baptists—and as contrary to Campbellism aa light to darkness, aa truth to falsehood.

It may be seen, at the first glance, that in the passage there is not tbe moat distant allusion to a written Creed— the idea never entered my mind; for I knew not whether an y or all of them held written Creeds proper or useful. By mo it was thought, that the name of elder James Shelburne could not be disparaged, by an association with the others as being opposed to thoee features of Campbellism implied in the passage. And to ehow that my judgment was correct the following certificates are presented.

Mecklenburg County, (Va.) Dec. 1, 1830. Whereas, it appears, from a remark in No. 9, of the Millenial Harbinger, that some misapprehension has gone abroad respecting the religious sentiments of elder James Shelburne, dec'd. And whereas it is thought to be important, in this day of theologic dissension, that the weight, of such names as his should not be wrested to the propagation and establishment of error; I consider it my privilege, if not my duty, to state, from a personal, intimate aud long acquaintance with him, that he professed the doctrines commonly held by the old Baptists—as the doctrine of the Trinity—of predestination—of election—ef the total depravity of human nature—of the necessity of the supernatural influences of the Holy Spirit, in quickening, enlightening, convincing and sanctifying all those who believe to tbe saving of the soul—of experimental religion, and of the final perseverance of the saints—and that it was his uniform practice in receiving members for the ordinance of baptism to require of them what he considered an experience of grace—closing with a declaration on their part, that they hoped or believed, that their sins were pardoned through faith in Jesus Christ. WM. RICHARDS*

Pittstlvakta coci»TT, (Va.) Dec. 39,1830. From a personal and intimate acquaintance with Elder James Shelburne, dec'd., I can conscientiously and confidently sanction the above certificate : and I can add, farther, that he wea clear and pointed in the belief, that all the real ministers of the Lord Jesus Christ must seeds be specially called and moved by the Holy Spirit to the work of preaching the Gospel.

JOHN WEATHERFORD.»

* Elder John Weatherford is about 88 yean of age. He enjoTi good health and the exercise or his mental powers, except Mi memory, which is a little impaired. He ivalki with a staffin each hand, though not bent very much with the weight of old age. He preached several times in the course of the last year. He has maintained a character as fair as the silver locks which form his temporal crown of glory. As an evidence of hii high standing imong other denominations I take the liberty to remark, that in a letter recently received from Dr. Alexander, of Princeton, formerly a resident of this section of Virginia, he makei mention of Uie name of John Weatherrbrd with great rcipecl. In the days which


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I.i .. L -i Lro, Fab. 7, 1831.

From a personal acquaintance with elder James Shel- burne, dec'd., having travelled and preached with him, 1 do unhesitatingly affirm, that I believe the contents of the foregoing certificates to be entirely correct.

THOMAS H. JEFFRESS.

LUNNKNBUBG, Feb. 8, 1831.

It was my great privilege to be well acquainted with elder James Shelburae, dec'd. I rode and preached with him for many years; arid can testify that he held and taught the sentiments expressed in the certificates of Elder Richards and Elder Weatherford. JOEL JOHNS. < 'ii.u-.i i' r .;-, March 7, 1831.

From an intimate acquaintance with elder J. Shelburne, !>-i-'i!., having preached with him frequently, I can testify to the truth of the certificates above.

GEORGE PETTY. Halifax, Dec. 21, 1830.

The undersigned was acquainted with Elder J.Shelburne, dec'd., for several years—heard him preach frequently, and is decidedly of opinion, that he held the doctrine »f the Trinity, predestination, election, the total depravity of human nature, and of the necessity of the quickening, convincing and enlightening influences of the Holy Spirit, in changing the hearts of sinners—and that he held the doctrine commonly called the final perseverance of the saints. Elder Shelburne, in his preaching, dwelt much on experimental religion. He was one of the Presbytery who imposed hands on the writer of this—and in the examination preceding the imposition of the hands of the Presbytery, the writer was examined by Elder Shelburne on his call to the Christian ministry. DAVID B. M'GEHEE.

Remarks.---In this testimony anolher,vtry distinct, voice is heard from Old Virginia. And what is there in the language of these witnesses resembling one feature of Campbellism ? Is there here any thing to prove, that th* name of Elder James Shelburne ought not to bo associated with the names of those illustrious witnesses of tho Truth ? Ia there found in these certificates one solitary item to show, that 1 have placed his name on the wrong side and given hia influence where he never placed it? Is there even the slightest shade of discrepancy between the doctrines named in the passage" upon which Mr. Campbell founds his charge, and those which the certificates pronounce elder James Shelburne to have held and taught ? What then avails this marvellous voice from Old Virginia ? King Saul in his last sad dilemma, disturbed the ashes of the prophet Samuel through the instrumentality of the witch of Kndor. From Samuel, however, he learned nothing to cheer, nothing to console his misgiving, despondent heart; but muck to rouse his guilty fears and spread the chill of despair through all the powers of his soul. Mr. Campbell, through an instrumentality which he undoubtedly considered lawful, has attempted to bring to hia aid a name which stands ns fair as that of any minister of Christ ever known in Virginia. But wbcre ia the likeness between the Creed of elder James Shelburne ns clearly expressed in the certificates, and the Campbellite Creed published in my fifth Number? Can he here find one shade of resemblance to inspire him with the hope of future and greater success? And what now is the full amount of his accusations; and what has he gained; and what is his cause likely to gain by them ' Should he not

tried men's souls he' was imprisoned in Chesterfield jail for preaching those leading, fundamental truths which the scheme of Camp- bellism now arises to subvert. Crowds of anxious, inquiring sinners were wont to assemble about the windows of the jail to hear from his lips, through the iron grate*, the messages of life and salvation. But the agent of persecution, Col. C., having no higher or more correct ideas of the religion of Jesus Christ than baptismal regeneration, built an external wall before the jail windows to prevent the success of the Gospel. Perhaps there is not upon earth a man whose very appearance is belter calculated to exclU the idea of patriarchal or apostolic simplicity, contentment, dignity and devotion than that of John Weath«rford in his log-cabin.

beware of placing implicit confidence, hereafter, in the expartc or partial evidence of a Campbellite, and of building gross accusations upon it ? And should not the religious community be exceedingly cautious of drawing premature inferences from his accusations? But something more must be said concerning this voice from Old Virginia. Instead of giving the name of his informer Mr. Campbell says, " The son of one of these ancient worthies," &c. Why did he not, without this circumlocution, give the proper name of the accuser? Because, perhaps, this would have cut off at onco all opportunity of equivocation and shuffling. It has been distinctly understood, however, that elder Silas Shelburne was offended, not a little, at the insertion of hie father's name in the list of those pre-eminently distinguished ministers of the Lord Jesus Christ. In expressing his dissatisfaction, on one occasion, he staled, in substance, according to the testimony of elder John B. Smith, that be himself had not written to Mr. Campbell on the subject; but that as Jordan Jeffress was gone to see Mr. Campbell, he hoped he would give him the necessary information. Worthy emissary! Yet Mr. Shelburne denies publicly, that he himself ia a Campbellite. From elder John B. Smith it is understood also, that Mr. Shelburne went to tho late Appomatox Association with the avowed purpose of attempting to obtain a repeal of its Resolutions against Campbellism. And did he not expect that his attempt would excite very unpleasant feelings in the Association ? Yea: did he not hope, that with the aid of his sturdy Campbellite colleague, he might be able to produce contention and revive the " ancient order of things ?" What but disappointment in this expectation induced him in re' turning from the Association to express to Mr. Walter hia regret that the Resolutions were not called up ? But his design, as well as his principles, was suspected; and for that very reason the Resolutions were not read. Yet he disclaims publicly the sentiments of Campbellism. A most respectable member of his own church, whose name he can learn if he chooses, states that he called the said Resolutions of the Association, their "bull." This is a favorite term of Mr. Campbell against the proceedings of Associations. But Mr. Shelburne would have it believed, that he ia no advocate of the Campbellite Creed. On the testimony of another member of his own church, whose name he can know if needful, he wrote to elder Peter Galgle, of Tennessee, that he "considered Mr. Campbell the beat expositor of the Scriptures he bad ever seen; that among other expositors or commentators be was as a giant among dwarfs; that as to discipline, in comparison of him, we [meaning the old Baptists] were in our horn-book." Nevertheless he is willing that tome should believe, that he has no great partiality for Bishop Campbell's Creed. According to the.testimony of Thomas Hamlet ho stated, that be was very nearly of Campbell's sentiment on the subject of baptism. But on tome occasions he endeavors to make it appear that he does not advocate the cause of Campbellisn. Does Campbellism flourish in any section of Virginia more than in that over which he exercises his greatest influence ' Yet the vain attempt is made to induce orthodox Baptists to believe that he has no leaning towards the Bishop of Brooke. Truly, " The voice is Jacob's voice, but the hands are the hand* of Esau." Gen. xxvii. 22. Now let any candid, unprejudiced person turn to No. VI. of ruy Review of Campbellism, and read elder M'Connico'i letter, and he can be at no logs in drawing a proper inference from this religious game of hide and seek. But would it not better comport with a profsttion of simplicity and godly sincerity to cast off at once the slough of old Baptist principles and come forth in the renovated, sleek and glistening garb ot undisguised, unmixed, pure Campbellism? No: Disguise is the grand lever by which Campbellism haa been kept in motion—by which churches and associations have been se vered—by which proselytes have been added. Does any one doubt this ? Let him advert to the (ingle fact, among a thousand others in the history of Campbellism, that Dr.


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Semple, after corresponding with Mr. Campbell more or lass for about six years, wrote to him in the course of the last year, for explicit, categorical answers on some of the plainest and most ordinary points of discussion in theology. This fact alone telle, as with a thousand tongues, the complexion and drift of his writings. Nor is it strange, in this view of the subject, that the Campbellites, while in the minority, should discover such persevering reluctance in separating from those whose principles they abjure. But to return to Mr. Shelburne. Is this tbe son to whom the reverend father, upon his death bed, addressed the following prophetic words ? " O my son, the church lies heavy, very heavy, on my mind. I fear that a cold and trying time is approaching, and that many will seek a more faihionable religion. Watch over their souls as one that must give an account to God, and keep yourself unspotted from the world. Do not aspire after men of great iwelling words," &c. Has the son kept as a sacred and inviolable deposit the injunction of tbe dying parent ? Is he the faithful Elisha upon whom fell the mantle of tbe ascending Elijah? Where is the writer, ancient or modern, religious or profane, who so much abounds in great swelling words as Mr. Shelburne's giant expositor and unequalled disciplinarian. Bishop AlexAnder Campbell? ABATER W. CLOPTOJV.

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THE COLUMBIAN STAR
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Vol. IV. Philadelphia, May 14, 1831. No. 20.
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For the Christian Index.

MR. CLOPTON'S REVIEW OF CAMPBELLISM.

No. XI. 

An apology -- or the lawfulness and expediency of the style and tenor of the previous Nos. -- suggested by 
remarks in a letter from the Rev. Jeremiah. B. Jeter, of Lancaster, Va.

Matt vii. 16. "Ye shall know them bv their fruits. Do men gather grapes of thorns, or figs of thistles?"

It can hardly fail to be a source of admiring and grateful reflection to the intelligent and experienced Christian, that while the infinitely glorious Jehovah who tiiffen diversities of religious sentiment, in matters of minor consideration, among his people who agree in the fundamental and essential truths of Revelation; he overrules and controls their various views to the developeinent and accomplishment of his purpose of grace and glory. Thus while they have ample scope fot the exercise of those graces through which they reflect, in some inferior degree, the image of their adorable Lord; the discussion and maintenance of their diversified tenets give a powerful impulse to mental exertion { —elicit truths and facts which would otherwise remain unknown and dormant—and replenish and roll onward to its consummation the current of Christian benevolence. It is not strange, that, in the variety of sentiment respecting the course proper to be pursued in relation to the scheme of Campbelhsm, some of its opponents should have discovered objectionable features in the previous Nos. These objections, proceeding from distinguished ministers and made in the spirit of faithfulness and love will be uniformly, when known, considered and turned, if practicable, to a good purpose. In a letter from the Rev. Jeremiah B. Jeter, dated March 8, 1831, he makes the following remarks. " Concerning Mr. Campbell's new theories I heartily concur with you in sentiment. I once, as you know, subscribed for ant) read his paper. In it I found somo things to admire and many to lament. I hoped, however, that the work would do good. I did not, at first, duly reflect how little discrimination most men, and especially mos-t readers of the anti- Cliristian Baptint, posnesscd. Mr. Campbell's ungenerous,

ingenious _

system which would, at first, by its singularity, abstirdw and nnti-chri&tiaii aspect, have filled every heart wilh n- tonishment, rtijftust and horror. The wonder, with me, s that any Christian should adopt it."

" 1 most heartily wish you success against the Goliath of Brooke. Nerve your arm, take the stone, (divine trntli.' out of your shepherd's bng, (the Bible,) put it in your sling, (tho Christian Index,) and aim right at the h'.-ad of the Philistine, (Mr. Campbell's new theories.) And by m mean* forgot yoor staff, (humble, fervent, prayer.) You see that I have turned allegorizer. I am serious though my style may be a little facetious. I have read your Nos. with interest and profit and think they have done mich good. Our intimacy and my knowledge of your candor will justify me, notwithstanding my age and comparatii* inexperience, in dropping a few hints by way of caution. Let them pass for what you consider them worth; only consider them, if you please, as they certainly are, » token <x my friendship. In some of your Nos. your lanfruag-e is ttri/ linrsh. It may be true and ju?t but it is repulsive to mm riuiuls. It defeats its end. Your censures appear to b* rather indiscriminate. Mr. Campbell writes some good things, sume things of doubtful character and some Ihtngi grossly crroneou*. In our zeal we aie in danger of Cob- demninjr nil together and with equal severity. Instead of exploring the vast field over which he has speculated, would it not he preferable to lay hold of some of his nv>«t objectionable sentiments and expressions and refute them rub log-ieal exactness?"

Remarks on the foregoing Extract*—Mr. Jeter, according to my judgment, deserves to be ranked amongst the most methodical, experimental.practical, discriminating aad judicious Baptist preachers in Virginia. He has, in a lew words, drawn a most striking picture of the scheme rt' Cjmpbellism. That as well as his objections to the style and tenor of the previous Ncs. deserve attention. By the bye it is nut very obvious to me, that any of my Nos- exhibit any thing more harsh, or more indiscritranaUiigly censorious than the face of his portrait clearly implies; thon;h with the subsequent touches of his pencil ho mollifies atd smooths down those features which, at first view, stand in such high relief. lie could not expect, that any part of hit letter would find its way into the press. But if bis riewi be correct, he can hardly be offended nt seeing them exhibited on the side of truth. Between his judgment and rar own there has been a perfect co-incidence, from the firaf, respecting the expediency of attempting to expose the evils and arrest the progress of Campbellism. In regard to the means there is a shade only of difference in our views— While therefore he may be assured that his faithful and affectionate hints are cordially and gratefully received as tier were intended, he will take, in good part, it is hoped, the following observations growing out of them. Let it fce premised, that, in each of the congregations to which I statedly minister, are found as hearers, Presbyterians, Ep»- copalians and Methodists. And although, upon the subject of baptism, there is not upon earth a man more decided than myself; and although, upon suitable occasions, I attempt u> maintain its claims as an ordinance appointed by the Redeemer to be observed by bis disciples; and although, under the fullest belief, that open or promiscuous communion, would be equivalent to a contempt and renunciation of the claims of immersion, I urge and practice strict or 
close communion, yet, in doing this, my language is not so harsh, u far as I know, as to give offence to those 
of contrary views. And I trust, that I should be among the last to justify h»nh- ness of language or bitterness 
of spirit in controversies among real Christians. The following passage from the sermon of the excellent Dr. 
Beecher on the Resources of


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the Adversary and means of their Destruction accords most perfectly with tho sentiment and feelings of my own heart. "The jealousies of Christians who are United substantially in their views of evangelical doctrine and religion and wh are divided by localities and forms and rites only, must

yield and give place to the glorious exigencies of the present day. The amalgamation of denominations is not required. The division of labor may greatly augment the amount, and the provocation to love and pood works may

be real and salutary and still conducted without invidious collision. Like the tribes of Israel we may all encamp

about the tabernacle of God — each under his own standard -- and when the ark advances may all move onward terrible to the powers of darkness only. And if the enemies of

righteousness are not sufficient to rebuke our selfishness and force us into a coalition of love and good works; then 
verily it may be expected, and even hoped, that God, by the fire of persecution, will purge away our dross, and take 
away our tin, until we shall love him and his cause anyone another, with a pure heart fervently." This quotation and 
the remarks premised are intended to show, that whatever harshness or censoriousness may be found in the language 
of the previous Nos.; it may not be ascribed to a bigotted sectarianism which acknowledges no real piety — no 
Christian excellency— beyond the confines of its own denomination. And tlie conviction in my mind is gaining 
strength, from the religious events of the day, that the benevolent, heaven-born, sentiments expressed and inculcated 
by Dr. Beecher, will prevail more and more among all born of God. To their prevalency three things only are 
necessary — real piety in the great body of the visible church -- an increase of intellectual improvement, 
particularly in the ministry -- and a more general, friendly, Social intercourse, notfor sectarian purposes, among 
the denominations which acknowledge each .other to be Christian.

It should not be deemed altogether impertinent to notice here, that Dr. Beecher, with a candour and liberality worthy of his pre-eminent talents and exalted standing, has unequivocally justified the strict or close communion observed by the United Baptists.* Would not similar candour and similar liberality result invariably in the game conclusion ?

Mr. Jeter thinks my language very harsh -- repulsive to many minds -- and calculated to defeat its end. The 
following sentence quoted from the manuscript copy of the introduction to my Nos. will show that such objections 
were anticipated. " If in doing this my remarks should be characterized occasionally with, a degree of asperity 
which some may consider incompatible with meekness and the dignity of the cause I aim to support, I must beg them 
to read more carefully the Acts of the Apostles, the subsequent Epistles and the Revelations." In this sentence 
allusion was made to such passages as the following: Acts xiii. 8, 9, 10. " But Ely mas the sorcerer (for Eo is his 
name by interpretation) withstood them, seeking to turn away the Deputy from the faith. Then Saul (who is also 
called Paul) filled with the Holy Ghost set his eyes on him, And said, O full of all subtehy and all mischief, 
thou child of the Devil, thou enemy ot" all righteousness, wilt thou not cease to pervert the right ways of the 
Lord?' The Apostle here, in perfect accordance with the mind of Christ— with that gentleness, meekness, forbearance 
and charity which he possessed in such high degree— and which he so constantly enjoined upon others— adapted his language to the character and occasion which suggested its lawfulness and expediency. His address to Simon Magus though pointed and awfully severe was different. The character of Elymas was well known—his object was clearly seen. The tree was already stamped as most deadly poisonous by the broad seal of its own fruit. Is this bold, pointed, and exceedingly harsh' passage grown obsolete ? Are there none in the present day -whose gmnd object is to turn others away from the faith to another faith and another gospel? If there be any such; if tbey openly avow and »i"<ii"ate their principles and their
object; what in the constitution of things, what in the nature of the case, can render the same language inappropriate to them? Again: 2 Cor. xi. 13, 14," 15. " For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. And no marvel, for Satan himself is transformed into an angel of light. Therefore it is no great thing, if liis ministers be transformed ss the ministers of righteousness."—Were there false apostles or ministers of Satan in the apostolic day ? And has the Prince of the power of the air, the spiritthat now-worketh iu the children of disobedience, no longer need of such faithful allies? such successful instruments'" The army of light is now making mighty inroads upon his dark domain and rescuing thousands of captives from the bondage of sin—the terrors of death—and the torments of hell. How must its conquests be prevented and its march arrested ? By open, undisguised, naked infidelity? No: from the open field of unequal contest his vanquished legions have reluctantly retired covered with the wounds of the sword of the Spirit. His dernier resort must be stratagem. Transformed still into an angel of light he must meet the soldiers of the Cross with veterans clothed in armour stolen from Heaven's arsenal. He must introduce "a more liberal sort of religion" "which shall enable them to wield the name and institutions of Christianity against Christianity—including so much truth as may serve to beguile, but so little as cannot avail to save—sustained by such as live on pleasure and will n,ot bow the knee to Christ." "Jl religion must rise, therefore, underthe last touching! andjinishings of art where infidels may be received without conversion; and where they may be converted with scarce a perceptible change in doctrine, heart or life; and where, as in papal countries, ths thoughtless and the gay, and the beautiful, and the dissipated, may float together down the stream, to the sounds of music, and drink the Lethean cup and wake not till their redemption has ceased forever." The lawfulness and expediency of language seemingly, harsh, in religious controversy, must depend upon the nature of the errors opposed—the means employed to propagate them—and the character of their advocates. This religious controversy is of an extraordinary complexion. On the part of the United Baptists it has been and still is in self-defence and for self-preservation. They occupy their original ground—they contend for those fundamental principles and truths for the sake of which some of their fathers now living and others now iu gtory suffered the bloody scourge and the horrors of the gloomy prison. For this cause they have been assailed on the part of their troubles, with the shafts of wit, sarcasm and ridicule—with arrows dipped in the gall of reproach, slander and calumny. The weapons of their warfare—the armour of their defence must be adapted to their exigencies. And when such means are employed against them with all the wiles and cunning craftiness of the most refined Jesuitism their first intention must be to strip their opponents of their assumed armor. For we are not ignorant of their devices. In turning away the mask from the mystery of iniquity concealed for ages under the plausible pretences of the Papacy, Martin Luther saw the absolute necessity of means suited to the end he had in view. He considered it lawful and expedient to employ language and utter sentiments which timid disciples might think exceedingly harsh and calculated to defeat his object. After seeing his way clear, it was common for him in his writings, if not in his public discourses, to associate together as faithful allies, the Devil and his Holiness the Pope. This still appears harsh and very re- pulsii'e to many minds. But it did not defeat its end. And the inquiry is here suggested, What would have been the success of Melancthon with all his humble piety and holy zeal, with all his learning and sort eloquence, in unmasking and exposing the horrid deformities of Popery, unaided by the bold, pointed* discriminating 
and harsh language of Luther? And were the pecuniary dispensations of the Pope less delusive, less dangerous, less 
to be deprecated, than the baptismal dispensations of the Bishop of Brooke

---------

* See Dire 194. 3d Vol. C.-JanlBdiat.


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If any one should be at a loss for an answer to this question let him turn to Mr. Jeter's faithful picture of 
Campbellism -- and if he should fail there, let him look over a few pages or volumes of that periodical which Mr. 
Jeter appropriately terms the anti-Christian Baptist. 

George Whitefield, one of the most pious saints and most successful ministers of Christ since the day of Paul, said 
of Robert Sandeman: "He is an Ishmaelite. His hand is against every man -- and every good man's hand ought to be 
against him." Was this language too harsh for the person and the occasion? Was it calculated to defeat his purpose of 
warning the churches against the scheme of Sandemaneanism?

Mr. Semple and Mr. Broaddus have made a fair experiment of mild language and gentle means in attempting to prevent 
the success of Campbellism. They have called the Bishop, Brother Campbell. They have taken him, as it were, into 
their bosoms -- wooed him with soft words of Christian affection -- and aimed to bind him to fixed points with the 
silken cords of evangelical truth. What have their expressions of love, and their arguments, however forcible and 
conclusibe, availed with him and his advocates? The progress of Campbellism and the state of the churches depicted 
in the proceedings of the King and Queen Conference announce their success, and hold out, if I mistake not, a beacon 
of fruitlessness to all who may be hereafter disposed to meet Mr. Campbell in that way....


zzzzzzzzzzzzz -- large amount left out zzzzzzzzzzzzzzz


d.n.«ro«, .. «e.i.

lion with teal Christians, and panicnlarij with Baptist

Sit,™. Z.M ,,». b, whether b, to...*

mod things in connexion "lib some thing,

character and tome thing* frw.ly errwwow. but whether

Mr. "?t,r ha. dd Ihe T.Vr »d d,., In no "''" '"




™l and statiBtic papers and documents ot high and inter- « ing impor APndPtheSe valuable paper, or good things 
.re pubUshcd and bound in the same volumes wh.ch contain h™ Jchene of religious infidelity or deism, an w,U 
give rt a passport and currency where Fame's Ago of Reason,-* ecbemc far les» dangerous, because far luss 
plausible— would

meet an indignant repulse. Would it be consistent with Christian prudence for a minister, or any other real disi pie of the Lord Jesus Christ, to recommend to his son toe purchase and perusal of this plausible scheme of religious infidelity, because found connected with some good thing! which might be obtained through other channels unpolluted with deistical principles? A moment's reflection will_f=op- ply the candid and judicious with an answer. And if Mr. Jeter has not been too hank in terming Mr. Campbell s nrrt periodical the .flntf-Chrietian Baptist; and if, as may be justly concluded, the same spirit and design* pervade ha other writings, notwithstanding the good things end the things of doubtful character which hide it from the unihs- cerningjcan it be consistent with Christian prudence for Baptist ministers professing the principles ot the United Baptists to act now as Agents, in circulating those writing?, that the churches and the world may know how many good things they contain ? On very diffprent principle* and wHn very different views acted Mr. J. M. of M

Having heard of Mr. Campbell's fame, and being then on- acquainted with the character of his writings, he subscribed for his Debate with Owen. But when it wast presented, he replied in substance: " I do not want it; I will not hare it- and I should count it a misfortune to die and leave oas of A. Campbell's books to my children." Mr. M. professes the religion of the Bible, and is thought to be n Christian; but belongs to no visible church. He could not have acted under the influence of sectarianism: but Campbellian had become as odious to him as Calvinism and FulJensm are to Mr. Campbell.

Again: Mr. Jeter inquires whether it would not be preferable to lay hold of some of the most objectionable features in theschtmeofCampbeilism, and refute them with logical exactness. This was my original purpose: and a Fubstantial reason for not pursuing it, may be found in my nimh Number. Subsequent circumstances and considers lions convinced me of the necessity of another course. It was well known, that numbers of churches where Mr. Campbell's wntings were circulated, were torn with party dissensions and in great difficulty as to the best means of relief. It was my air.i, in some of my earliest Numbers—and facta now abundantly demonstrate its correctness, to convince those opposed to Campbellism.that their only means of restoring and maintaining order, confidence and peace, was an immediate and entire separation from the Cainpbe.J.ies. It was hoped too, that the facts, truths and arguments brought to bear upon such cases, might awaken to a sense of their false security and danger many other cburchea and associations uninfected as yet with the old leaven. And H was very obvious, that Mr. Campbell was often "in on agony" under the fearful apprehension, that himself and hfs adherents would be excluded from the fellowship of the United Baptist churches before his scheme of extending his influence could be fully accomplished: and that to prevent such a disaster to his cause, he was making every possible exertion, iometimes by threats, sometimes by arguments, sometimes by the dolorous cry of persecution, and often by magnifying the imaginary dreadful consequences resulting from such a separation. These facto, were there no other evidence in point, countenance the opinion, that the tenor of my Review has been directly opposite to what himself and his advocates desired, and, all things considered, the best that I myself could devise. The expediency of confining myself to tbe discussion of some particular points, as suggested by Mr. Jeter, is doubtful,from tbe fact, that Mr. Campbell, in his usual tone of gasconade, has so repeatedly urged this course upon myself and other opponents. Before he had discovered the imbecility of my intellectual powers and what he calls my disregard of truth, he invited and challenged me again and again to enter with him the field of argumentative disputation. Yes; he very well knew, and all his opponents ought by this time to know, that if he could prevail upon them to meet him on hie own territory and in his own way, without " double tandalt," h*

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could give them constant employment for years yet to come; that while they might be fruitlessly engaged in re filling his dogmas and attempting to pursue him throug' his labyrinth-) of learned and sophistical criticisms; h could be circulating his books and periodicals through othe churches: gaining fresh recruits of proselytes; getting fair price, at least, for the writings of his opponents; an> replenishing his treasury for further deeds of charity an> for the promo'ion of new schemes of extending the " an cient Gospel." But whatever may have been the succes or failure of my efforts, they have been found too chea] for sale at his auction. In justification of the style and te nor of my previous Numbers-—to give variety to the sub ject and useful information to the churches-—to facilitate and hasten the drawing of the line of demarcation between the United Baptists and the baptismal crusaders—the centi nients of another distinguished Baptist minister of the ok "school, concerning Mr. Campbell and his Creed, will be in- ' trodnced. In a letter from the Rev. John Kerr, of Richmond, dated March 14, 1831, he makes the following remarks :

" Previously to his visit to Richmond, he had, in his Christian Baptist, dealt principally in negatives, showing or rather declaring what was wrong; and employing the broadest and bitterest epithets and denunciations against -doctrines and truths long held sacred by the greatest and best of men. And when he did exhibit any thing in the affirmative form, it was in terms Bo obscure and ambiguous, that like the Delphic oracle, it might be interpreted to suit the taste and whim of every reader. AH could understand what he denounced: few could comprehend what he approved. He had a full hearing in this place

Now his religious system has assumed a definite, tangible fern. No Creed in Christendom rests upon dogmas more bold and roundly assorted. And there ought now to be an end of all wrangling and strife, on this subject, among Baptists. The man who believes Mr. Campbell's system, resembles the Baptists much less than he resembles the Roman Catholics: and cannot, as I suppose, from motives of piety, desire a connexion with the Baptist church. Thn Baptist churches, I think, should treat such with the same civility they do the Catholic, or any other denomination which they bflieve to be in dangerous error. These are my solemn opinions after having read Mr. Campbell's writings, heard him, at large, in the pulpit, and spent many hours with him in private, friendly and full conversation.

"JOHN KERR."

Remarks on the preceding extract.—Mr. Kerr is pastor of the First Baptist Church in the City of Richmond— probably the largest church in the State of Virginia. The place which he occupies indicates his grade as a minister. He has been uniformly distinguished for his eloquence in the pulpit, and his extraordinary liberality towards other Christian denominations. This may obviate any suspicion that his views of Mr. Campbell and his Creed are the fruit of a narrow, uncultivated, bigotted mind. It will be remembered, that, in the fall of 1829, Mr. Campbell visited Richmond in the two-fold character of Bishop and legislator. As his heretical tenets were not then so well known—as he stood then connected with the United Baptists—as he had contrived to let it bs known that he was some great one, and the curiosity of the credulous multitude had been raised on tiptoe by his unbounded and unblushing pretensions—Mr. Kerr deemed it most prudent to receive him on friendly terms and give him a full hearing in his own pulpit. And has he under circumstances so favorable to a correct judgment given a just view of Mr. Campbell and his creed? And has he assigned this able Defender of the faith, of immersion and baptismal regeneration, a place not very distant from his Holiness, the Pope? Let Mr. Jeter read this—then turn to his own descrip.lion of Campbellism, gathered from the unit-Christian Baptist— and then once mure examine and compare all the harsh lan

Nos.

and indiscriminate censure found in the previous

In apology for the style and tenor of the previous Nos. the following passage is quoted from the Baptist 
Chronicle, a periodical, published in Georgetown, Kentucky. 

For the Baptist Chronicle.

" The concision, since they prove not so successful in the business of rending churches, whine most piteously, persecution, persecution." - " But for men now to cry persecution is so pitiful, so weak, so absurd that they merit contempt rather than notice. How are the Campbellites persecuted? By the law? No; for (to say nothing about the utter impossibility of such a thing) two of their teachers were accessary iii breaking into a Meeting house and the law was not even attempted to be enforced against them. Ts it because they are unsuccessful in their designs that they cry persecution? Then the Devil was most Vtofully persecuted in his designs upon the Saviour. Is it because they are excluded for departing from the principles and practices of the Baptists? Then the drunkard, the swearer and the thief, have equal ground of complaint. Is it be- ciuse their sentiments are opposed? Then every man in the universe is persecuted. Or is it because public sentiment is against them? Then the midnight assassin and highway robber may cry persecution and demand the sympathies of the people. No, this cry is all a trick, a poor pitiful trick. The Baptists never persecuted any one as their whole history amply testifies; and so far have they been from persecuting the Campbellites, that they had to use their utmost endeavors, to save themselves from utter ruin by them. The Campbellites came first among the Baptists, as champions of their cause; and then with the Syren song of reform, they enchanted many away and plunged them into tho gulph of heresy and novelty. They Found the Baptists a peaceful, prosperous, unassuming and unsuspicious people; and by fair speeches soon gained their confidence. And alas! no sooner had they done this, than they commenced a war, a cruel exterminating war, upon whatever the Baptists held most dear. They ridiculed and misrepresented their principles and practices in the pulpit and by the press. They stigmatized their ministers as >igots, hirelings and popular enthusiasts. They denounced heir creeds as relics of Popery and instruments of proscription and persecution. They declared, that the whole do- nomination was in thraldom and buried in the rubbish of mystical Babylon. They schematized churches oflong and respectable standing and constituted new bodies on the wreck of harmony and fellowship. In a word, there was not an institution, not a church, not a vestige of theancient >ence and prosperity of the Baptists, but they tried to taint ir destroy, by the pestilential breath of their boasted reform. t was not until the Baptists had suffered long and sore, hat they turned upon their destroyers and drove them rom their ranks. This is what the Campbellites mean when they howl persecution. But they are too wc-II under- tood to be heeded. The warning voice of the Messiah is neard to cry: " Beware of wolves in sheep's clothing." And old Paul who had much to do with self-syled reformers ries: " Beware of dogs, beware of evil workers, beware of he Concision." . .

Closing Remarks. No where perhaps have the United Baptists felt the scourge of the baptismal Crusade more than 
in Kentucky. They used soft language, sound arguments, cool remonstrance and mild means until necessity drove them 
into the path of duty. The Chronicle speaks their sentiments and points to their decision. Their language may appear 
very harsh, their censure too indiscriminate and severe and their course of proscription rash and unchristian to 
those far removed from scenes of wrangling and strife. But as the fruit invariably characterizes the tree; so the 
efficacy of various means for the removal of evil can be tested by experiment only. Let churches and 


[310]

Associations afflicted in the same way. Go and Do likewise. ABATER W. CLOPTOJf.

P.8.—Be (ood enough to correct the following typographical error* in No. X.

1. la the lines quoted from Milton, for glazing read glazing.

2. In the sentence commencing, \ voice from Old Virginia, &c. for arraigned names, read arranged names.

S. In the note concerning John Wealherford, for Campbellism trisw read Campbellism aims.

4. For Elder Peter Galgle, read Elder Peter Gajle.

In the receipts for the week, read William C. Ligon instead of Ltgm, and Walton instead of Walter.