munion service. Mr. Wilson at the time did not publicly oppose these proceedings, but in private conversations, he discovered that Campbell had little respect for party walls; hence his sectarian prejudices were aroused. At the next meeting of the Presbytery he laid the case before it in the usual form of "libel," the chief charges being that Mr. Campbell did not teach strict adherence to church standards and usages, and that he had even shown disapproval of some things in the standard. The Presbytery censured Campbell for not holding to the "Secession Testimony," but he protested against this decision, and the case was accordingly submitted to the Synod at its next meeting.' Knowing that his fellow ministers were unfriendly to him, and feeling that if the decision of the Presbytery were sustained, he would have to sever his connection with the Seceder connection, Campbell addressed an earnest appeal and defence to the Synod. He said: 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, 1 Richardson, R. Memoirs of Alexander Campbell, I., 222-225. all is not yet done; and surely they can have no just objections to go farther. Nor do I presume to dictate to them or 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 sure 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 those things which, to me, appear indispensably necessary to promote and secure the unity, peace and purity of the Church. Say, brethren, what is my offence, 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 immorality 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 a '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."'" After the reading of this letter and the presentation of the case before the Synod, that body decided that "there were such informalities in the proceedings of the Presbytery in the trial of the case as to afford sufficient reason to the Synod to Richardson, R. Memoirs of Alexander Campbell, I., 227. set aside their judgment and decision and to release the protester from the censure inflicted by the Presbytery. This they did. A select committee, however, examined all the documents relating to the trial and finally reported that some of Campbell's answers were "so evasive and unsatisfactory, and highly equivocal upon great and important articles of revealed religion, as to give ground to conclude that he has expressed sentiments very different upon these articles, and from the sentiments held and professed by this church, and are sufficient grounds to infer censure. 994 Because he hated to separate from the Seceders, Campbell submitted to the decision, declaring, nevertheless, "that his submission should be understood to mean no more, on his part, than an act of deference to the judgment of the court, that, by so doing, he might not give offence to his brethren by manifesting a refractory spirit." He now hoped to continue his labors in peace, but persecution became more bitter; hence he finally presented to the Synod a formal renunciation of its authority, declaring that he abandoned "all ministerial connection" with it, and would hence forth hold himself "utterly unaffected by its decisions." In spite of his withdrawal from the Seceders, however, Thomas Campbell continued his minis Richardson, R. Memoirs of Alexander Campbell, I., 229. "Ibid., I., 229. • Ibid., I., 230. terial labors. Because of his great personal influence in Washington and Allegheny Counties, and the novelty and force of the plea which he made for liberality and Christian union based on the Bible alone, large numbers flocked to hear him. Sometimes these meetings were in the shade of a maple grove, but more often they were held at the homes of his old Irish neighbors. Noticing that many of these were regular in their attendance and seemingly convinced of the correctness of his teaching, he proposed a meeting to give more definiteness to the movement in which they were engaged. Since the proposition was received with favor, the meeting was called at the house of Abraham Altars,' who lived between Mount Pleasant and Washington. The leader in this meeting, Thomas Campbell, offered no special objections to confessions of faith. He dissented from little in the Westminster Confession, except the chapter which gave the clergy a position and authority which he considered unauthorized and which had been frequently abused. He knew that most Protestant formularies conceded the Bible to be the only rule of faith and practice; hence he felt that he should exercise the privilege and duty of urging upon all parties the adoption of that concession. In this view, he was encouraged by the many pious and intelligent persons who were dissatisfied with the existing religious parties, sick of petty religious jealousies, and anx Altars was not a member of any church, but he was an earnest friend of the movement. ious for the exaltation of the Bible in preference to man-made creeds." A rather large audience assembled at the appointed time in the home of Mr. Altars. At the close of an earnest address, Campbell proposed as a rule for all time: "Where the Scriptures speak, we speak; and where the Scriptures are silent, we are silent.''' For quite a while no one moved. Then a shrewd Scotch Seceder, named Andrew Munro, postmaster and bookseller at Canonsburg, arose and said: "Mr. Campbell, if we adopt that as a basis, then there is an end of infant baptism."" Campbell replied: "Of course, if infant baptism be not found in Scripture, we can have nothing to do with it."" Immediately, Thomas Acheson of Washington rose, advanced a short distance, laid his hand on his heart, and said with great feeling: "I hope I may never see the day when my heart will renounce that blessed saying of the Scripture, 'Suffer little children to come unto me, and forbid them not, for of such is the kingdom of heaven.'"'" was so deeply moved that he broke into tears, and was leaving the room when James Foster cried out: "Mr. Acheson, I would remark that in the portion of Scripture you have quoted there is no reference, whatever, to infant baptism. Without replying, 99 18 Richardson, R. Memoirs of Alexander Campbell, I., 231-233. 10 Ibid., I., 238. 11 Ibid., I., 238. 13 Ibid., I., 238 and Matthew 19: 14. 18 Richardson, R. Memoirs of Alexander Campbell, I., 288. Не |