This

tions A Looking Glass for the Clergy.” ironical epistle was divided into four chapters: The Style and Manner of Living, Choosing of Ministers, Performance of Preaching, and The Clergy's Reward. Since the latter chapter is typical, and in a way summarizes what had gone before in his writings, it will be quoted entire:

"'In all your gettings' get money! Now, therefore, when you go forth on your ministerial journey, go where there are silver and gold, and where each man will pay according to his measure. For verily I say you must get your reward.

"Go you not forth as those that have been sent, 'without two coats, without gold or silver, or brass in their purses; without scrip for their journey, or shoes or staves;' but go you forth in the good things of this world.

"And when you shall hear of a church that is vacant and has no one to preach therein, then be that a call to you, and be you mindful of the call, and take you charge of the flock thereof and of the fleece thereof, even of the golden fleece.

"And when you shall have fleeced your flock and shall know of another call, and if the flock be greater, then greater be also to you the call. Then shall you leave your old flock, and of the new flock shall you take the charge.

"Those who have 'freely received' let them 'freely give,' and let not men have your words 'without money nor without price,' but bargain you for hundreds and bargain for thousands, even for thousands of silver and gold shall you bargain.

"And over and above the price for which you have sold your service, take you also gifts, and be you mindful to refuse none, saying, 'Lo! I have enough,' but receive gifts from them that go in chariots, and from them that feed

flocks, and from them that earn their morsel by the sweat of their brow.

"Yea, take you gifts of all, and take them in gold and in silver, and in bread; in wine and in oil; in raiment and in fine linen.

"And the more that the people give you the more they will honor you; for they shall believe that 'in giving to you they are giving to the Lord;' for behold their sight shall be taken from them, and they shall be as blind as bats, and 'shall know not what they do.'

"And you shall wax richer and richer, and grow greater and greater, and you shall be lifted up in your own sight, and exalted in the eyes of the multitude; and lucre shall be no longer filthy in your sight. And verily you have your reward.

And may

"In doing these things you shall never fail. abundance of gold and silver and banknotes, and corn, and wool, and flax, and spirits, and wine, and land be multiplied to you, both now and hereafter. Amen.'' 54

From the above quotations it will be seen that such terms as "scrap doctors" and "textuary divines" which Campbell often applied to ministers were rather mild. By intimation, he said that Christians would not accept honorary titles. He wrote:

"In some eastern papers 'the Rev. Spencer H. Cone, a Baptist clergyman,' was reported as recently dubbed D.D. But this was a mistake. It was the Rev. Samuel H. Cox, who was dubbed and refused the honor. We are sorry to observe a hankering after titles amongst some baptists, every way incompatible with their profession; and to see the remarks lately made in the 'Columbia Star' censuring Mr. Cox for declining the honor. Those who deserve honorary

54 The Christian Baptist, July 4, 1825.

titles are the least covetous of them. We have not met with any baptist bishop who is more worthy of a title of honor, if such these double D's be esteemed, than Robert B. Semple 01 Virginia; and when the degree was conferred on him, he, like a Christian, declined it.'' 55

The Westerners also, as might be expected, were bitter against titles, and opposed their use longer than Campbell did. Thus, on one occasion, when the eccentric John Smith, familiarly known as "Raccoon John Smith," was asked if he was not embarrassed when he spoke before an audience of lawyers and judges in the courthouse at Sparta, ne replied: "Not in the least, for I have learned inat judges and lawyers, so far as the Bible is concerned, are the most ignorant class of people in ine world-except Doctors of Divinity.'

256

These bitter attacks on the clergy aroused the greatest opposition, but other things played an important part. In the early days, Campbell was opposed to Bible, tract, and missionary societies, Sunday-schools, and associations. He regarded the first four as "milking-schemes." He intimated that their object was to impoverish the many and enrich the few, and that their purpose was speculation and peculation. He feared that the Sunday-school would bring a national creed and a national church establishment. Much of. this opposition was undoubtedly due to his poor opinion of the clergy, but the belief that these organizations were perverted to sectarian

55 The Christian Baptist, February 6, 1826.

56 Williams, J. A. Life of Elder John Smith, 397.

purposes also influenced him. Richardson, Campbell's son-in-law, wrote:

"In Sunday-schools the denominational catechism was then diligently taught, and the effort was made to imbue the minds of the children with partisan theology. Missionary societies then labored to propagate the tenets of the party to which each belonged, and even Bible societies seemed to him to be made a means of creating offices and salaries for a few clerical managers, who exercised entire control.”

With regard to associations, Campbell wrote:

"The power of an association is declared in fact to be inferior to the power of a single congregation. The association is not even a co-ordinate with, but subordinate to, a single congregation. Except as a meeting for mutual intelligence, exhortation, and comfort, they have nothing to do which cannot be undone by a single congregation. If then they attempt to imitate the ecclesiastic courts of other denominations, they become more awkward than the ass covered with the skin of the lion. They appear like a lion, but bray like an ass.

99 58

A little more detail should be given to Campbell's early attitude towards missions. At first he believed that the attempt to convert the heathen by means of modern missionaries was unauthorized and hopeless. He thought that the migration of an ideal church of blameless, zealous Christians to a heathen land would accomplish much more good than the sending of missionaries. After describing this ideal church, he added:

57 Richardson, R.

Memoirs of Alexander Campbell, II., 57. 58 The Christian Baptist, August 7, 1826.

"If, in the present day, and amongst all those who talk so much of a missionary spirit, there could be found such a society, though it were composed of but twenty, willing to emigrate to some heathen land, where they would support themselves like the natives, wear the same garb, adopt the country as their own, and profess nothing like a missionary project; should such a society sit down and hold forth in word and deed the saving truth, not deriding the gods, not the religion of the natives, but allowing their own works and example to speak for their religion, and practicing as above hinted; we are persuaded that, in process of time, a more solid foundation for the conversion of the natives would be laid, and more actual success resulting, than from all the missionaries employed for twenty-five years. Such a course would have some warrant from scripture; but the present has proved itself to be all human.'' 59

A little later Campbell answered the following queries:

"Did God ever call a man to any work for which he was not fully qualified, and in the performance of which he was not successful?

“Ans. No, if we except the modern preachers at home, and those called missionaries abroad. They say they are specially called, but neither their qualifications nor their success warrant the belief of these professions. With an open bible in my hand, I must say that God never called a man to any work for which he was not fully qualified, and in the performance of which he was not successful.

"If you believed yourself specially called by God to preach the gospel to the Birmans, what would you do? "Ans. I would not ask the leave of any Board of Missions, nor their support, but, confiding in the power and faithfulness of him that called me, I would, without con

50 The Christian Baptist, September 1, 1823.