educate and Christianize others. Mr. Haldane pledged seven thousand pounds sterling for this purpose. He educated about three hundred young men for the ministry, and erected large buildings for public worship in the principal cities of Scotland. He also organized a theological seminary in Paris. At the beginning of their benevolent

career the Haldanes were members of the Church of Scotland, but they left that communion and became independent, attempting to conform, alone, always, and in all things, to the teaching of the New Testament. They afterward identified themselves pretty fully with the great Baptist family, agreeing with the Baptists particularly as to the subjects and form of baptism, and the independency of the individual churches. James Alexander Haldane became pastor of an independent church in the city of Edinburgh in 1799, in which office he continued, without salary, more than fifty years. There can be no doubt that Alexander Campbell was influenced by these men during his sojourn in Scotland. He himself said, in a letter, in 1835:

"I am greatly indebted to all the Reformers, from Martin Luther down to John Wesley. I could not enumerate or particularize the individuals, living and dead, who have assisted in forming my mind. I am in some way indebted to some person or other for every idea I have on every subject. When I begin to think of my debt of thought, I see an immense crowd of claimants.

"If all the Hebrew, Greek, Roman, Persian, French, English, Irish, Scotch, and American teachers and authors were to demand their own from me, I do not know that I would have two mites to buy incense to offer upon the altar of my genius of originality for the honors vouchsafed to me."

CHAPTER V.

THE CAMPBELLS IN AMERICA.

IMMEDIATELY on the arrival of Thomas Campbell in the United States, he was cordially received by his Presbyterian brethren, and found employment, as a Christian minister, in the Presbytery of Chartiers in western Pennsylvania. The country in which he wrought was sparsely settled, and it was therefore but seldom that ministerial services and public worship were enjoyed by the representatives of the various denominations which, having floated off from the Old World upon the tide of emigration, had been thrown together in these new settlements in this western world. As a communion season approached, Mr. Campbell's sympathies were aroused by the spiritually destitute condition of some in the vicinity of his labors who belonged to other branches of the Presbyterian family, and who had not for a long time enjoyed an opportunity of partaking of the Lord's Supper, so that he felt it to be his duty, in his preparation sermon, to lament the existing divisions, and to suggest that all his pious hearers who felt disposed and duly prepared should, without reference to denominational differences, enjoy the approaching communion. This furnished a basis for formal charges against Thomas Campbell before the Presbytery of which he was a member. When the trial came on the accused did not fail to reiterate his oft-expressed convictions as to the manifold evils of sectarianism, and to bear testimony in favor of a more fraternal and Christ-like spirit. His appeal

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was to the Bible. He maintained that his conduct was in accord with the teaching and spirit of the One Book, which contains all things necessary to salvation. But his earnest lament and tender words in behalf of Christian liberty and fraternity were in vain. The court found him so far guilty as to deserve censure. From this decision an appeal was made to the Associate Synod of North America. When the case was called before this superior court Mr. Campbell delivered the following address:

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Honored brethren: Before you come to a final issue in the present business, let me entreat you to pause a moment and seriously consider the following things:

"To refuse any one his just privilege, is it not to oppress and injure? In proportion to the magnitude and importance of the privilege withheld, is not the injustice done in withholding it to be estimated? If so, how great the injustice, how greatly aggravated the injury will appear, to thrust out from communion a Christian brother, a fellow-minister, for saying and doing none other things than those which our divine Lord and his holy apostles have taught and enjoined to be spoken and done by his ministering servants, and to be received and observed by all his people! Or have I, in any instance, proposed to say or do otherwise? If I have I shall be heartily thankful to any brother that shall point it out, and upon his so doing shall as heartily and thankfully relinquish it. Let none think that by so saying I entertain the vain presumption of being infallible. So far am I from this that I dare not venture to trust my own understanding so far as to take upon me to teach anything as a matter of faith or duty but what is already expressly taught and enjoined by divine authority; and I hope it is no presumption to believe that saying and doing the very same things that are said and done before our eyes on the sacred page is infal

libly right, as well as all-sufficient for the edification of the church, whose duty and perfection it is to be in all things conformed to the original Standard. It is therefore because I have no confidence, either in my own infallibility or in that of others, that I absolutely refuse, as inadmissible and schismatic, the introduction of human opinions and human inventions into the faith and worship of the church. Is it, therefore, because I plead the cause of the Scriptural and apostolic worship of the church, in opposition to the various errors and schisms which have so awfully corrupted and divided it, that the brethren of the union should feel it difficult to admit me as their fellow-laborer in that blessed work? I sincerely rejoice with them in what they have done in that way; but still, all is not done; and surely they can have no objection to go further. Nor do I presume to dictate to them, nor to others, as to how they should proceed for the glorious purpose of promoting the unity and purity of the church; but only beg leave, for my own part, to walk upon such pure and peaceable ground that I may have nothing to do with human controversy, about the right or wrong side of any opinion whatsoever, by simply acquiescing in what is written, as quite sufficient for every purpose of faith and duty, and thereby to influence as many as possible to depart from human controversy, to betake themselves to the Scriptures, and in so doing to the study and practice of faith, holiness, and love.

"And all this without any intention on my part to judge or despise my Christian brethren who may not see with my eyes in these things, which to me appear indispensably necessary to promote and secure the unity, peace, and purity of the church. Say, brethren, what is my offense, that I should be thrust out from the heritage of the Lord, or from serving him in that good work to which he has been graciously pleased to call me? For what error or im

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morality ought I to be rejected, except it be that I refuse to acknowledge as obligatory upon myself, or to impose upon others, anything as of divine obligation for which I cannot produce as 'thus saith the Lord'? This I am sure I can do while I keep by his own Word; but not quite so sure when I substitute my own meaning or opinion or that of others instead thereof.

"Surely, brethren, from my steadfast adherence to the divine Standard; my absolute and entire rejection of human authority in matters of religion; my professed and sincere willingness to walk in all good understanding, communion, and fellowship with sincere and humble Christian brethren who may not see with me in these things; and, permit me to add, my sincere desire to unite with you in carrying forward that blessed work in which you have set out, and from which you take your name-you will do me the justice to believe that if I did not sincerely desire a union with you I would not have once and again made application for that purpose. A union not merely nominal, but hearty and confidential, founded upon certain and established principles; and this, if I mistake not, is firmly laid on both sides. Your Standard informs me of your views of truth and duty, and my declarations give you precisely the same advantage. You are willing to be tried. in all matters by your Standard, according to your printed declaration; I am willing to be tried in all matters by my Standard, according to my written declaration. You can labor under no difficulty about my preaching and practicing whatever is expressly enjoined in the divine Standard, as generally defined in my Declaration,' and although I have not the same clearness about everything contained. in your Standard, yet where I cannot see, believing you to be sincere and conscientious servants of the same great and gracious Master who freely pardons his willing and