numerous, distressing, and injurious divisions in a branch of the church of God, into which he had unsolicited sought, and found admission. Was it because he had discovered that the regular Baptists held, or inculcated some false doctrine that was of dangerous tendency, or destructive to the souls of men? If such had been the case, or if he had even sincerely believed that such was the fact, though in this he had been mistaken, it would have gone far to excuse his conduct. But he himself gives us to understand, that doctrines, in his view, are of no importance;-that facts, and not doctrines, are the proper objects or constituent parts of the faith once delivered to the saints. It will not, I presume, be said that any difference, at least such as is at all material, exists between him and the regular Baptists concerning the facts recorded in the scripture history. Nor will it be contended by Mr. C., that the members of the regular Baptist churches, generally, do not maintain a walk and conversation, such as becomes the gospel of Christ, at least to a degree that will bear a comparison with such as have embraced his pretended reformation.

If therefore nothing was to be gained, and no change for the better has been effected by this reformation, either as it regards doctrine or practice, why did he introduce it? Why alienate hearts and affections of so many who professed to have put on the bond of perfectness? Will Mr. C. plead the great differences of opinion, which exist between himself and the regular Baptists? I ask why, according to his own principles, he did not hold his own opinions "as private property," and not promulgate them, and thereby disturb the peace of the churches. According to his own showing, the regular Baptists hold all that he contends is essential to salvation, though true it is also, they hold more. Thus they historically believe the facts contained, not only in the New, but the Old Testament also; although they in common with other evangelical sects, reject the doctrine that this species of belief is the same with that which is to the saving of the soul. They maintain that the latter con

sists in a gracious exercise of the heart, which is productive of, and evinced by good works, and a blameless life indicative of a pure heart.

They also, as well as Mr. C., administer and receive baptism by immersion; though they do not believe that this is the means, much less the only means, of obtaining the forgiveness of transgression, or of washing away sin. But then, if in this they are even mistaken, it can be demonstrated from the conduct of Mr. C., that he himself does not esteem it necessary that a person should thus expect the remission of his sins through immersion, at the time he is immersed, in order to obtain that great blessing. Why, then, I repeat, did he trouble these churches, as did some the church at Galatia, if it were not with a view to create a faction or schism? And in so doing, was his object to serve our Lord Jesus Christ, or his own interests? It is thought that all who take a candid view of the case, will answer it was-it must have been the latter. Had it been the former, inasmuch as he lays no stress upon the belief of doctrines, and inasmuch as these churches do practise immersion, (which he holds to be indispensably necessary for the remission of sins,) he would have regarded the differences of opinion between the regular Baptists and himself, as did the apostle (Rom. 14.) the distinction of meats and days, and would have exercised at least a measure of the same forbearance, as did Paul. And while he held his peculiar views, "as private property," he would not have disturbed the peace and harmony of those churches, by obtruding thein upon their attention in the way he has done.

If Mr. C. should reply, why not require that those churches should exercise the same forbearance towards him, that is considered to have been reasonably expected on his part? I reply that these, in common with other evangelical Christians, do not profess to believe, as he does, that facts, and not doctrines, are the proper objects of faith. Whether they be mistaken or not, they believe that itis all-important to the peace and purity of any Christian

church-to the success of the gospel among the sound conversion of sinners unto God-to t fort and edification of saints, as well as their g grace, and in the knowledge of our Lord Jesu that such church, according to the precept of ar not only to "hold fast the form of sound wo that they also from the heart, obey and feed u form of sound doctrine which is according to g and through the instrumentality of which, they true godliness or sanctification to be promote souls of all who truly "believe with the heart unt ousness." They therefore cannot but view Mr only as a man who has made divisions among but as one of those false teachers foretold by the Peter. (2 Pet. 2:1.) As there were false prophets the people of old, so the apostle warns the "There shall be false teachers among you, who shall bring in damnable heresies, even denying th that bought them, and bring upon themselves sv struction." They therefore consider, that the troubled as was the Galatian church, by one wh verts the gospel of Christ. As therefore they conscie ly believe, that the object of Mr. Campbell is to them from him that called them "into the grace of unto another gospel," they cannot receive him a "that abideth in the doctrine of Christ," "neith him God speed," lest they be partakers "of h deeds."

Moreover, if the object of Mr. C. was not to cr faction or schism in the Baptist church, and that view to promote, in some way, his own personal in and eventually to raise up a sect; I ask why did h nect himself at all with this Christian community? C. will not (because it is presumed he dare not) that for several years, or at least from the time he to hold forth by way of public harangues, until the he joined the Baptist church, the great burden of hi tended testimony was to declaim against these sects; as well as the creeds or confessions of faith

Catholic or Christian spirit; on the other hand, he may renounce every Christian sect, as does Mr. C., and yet indulge that hateful and injurious spirit of sectarism, which leads him, as it does the Bishop of Bethany and the Bishop of Rome, to contend that he, and he only, and those who think and act with him, are right, while all others of every name are wrong, and to be viewed as deceivers or deceived. That such is the spirit indulged by Mr. C. upon all occasions, needs no proof. Yet he complained loudly that I should charge him with being a sectarian, when he was opposed to all sects. He moreover considered the charge uncourteous, as it seemed to imply a doubt of his veracity, when he publicly declared he was no sectarian. It was replied, that the loud complaint of Mr. C. reminded me of an anecdote, related by Dr. Isaac Watts in his writings, of a certain learned divine in England, who gravely published to the world, that notwithstanding he had descended in common with the rest of mankind from fallen Adam, and had consequently inherited much of the imperfection and corruption of human nature, yet he could with truth say, that he was entirely free from that odious sin of pride. "Methinks, (adds Dr. W.) this man did not dwell much at home." Thus it is alleged that if Mr. C. dwelt much at home, and was more intimately acquainted with his own heart, he would be sensible, as is every truly humble and good Christian, of a corrupt disposition of his nature to indulge a spirit of sectarianism, as well as a spirit of pride, to which it is nearly allied, and would consequently be led to watch, and to contend against it, and especially by cultivating a charitable frame of spirit towards all others of every name, so far as the same is not forbidden by the plain precepts of the gospel.

It is also true, as Mr. C. states, that I was bold and presumptuous enough even to charge him with "being the head of a party." And does not the whole community know this to be true? Nor indeed do I consider this all. This party has at least begun to assume the form of a sect, or ecclesiastical body, and though with affected