dissociated and jarring characters into one associate body: a name, too, of such powerful import, as might supersede and bury forever all offensive recollection of former hateful distinctions. Now we see that it was at this critical juncture, this precise point of time, and not before, while disci pleship was confined to the Jews, and their religious proselytes only; for these were already united in the religion of Moses. See, reader, the wise and gracious management of the divine economy, and that the Lord does nothing in vain! Well might the apostle say, that, 'in the exceeding riches of his grace, he has abounded towards us in all wisdom and prudence.'

Alexander Campbell stood on the opposite side of the question. He favored the term "Disciples of Christ" for the following reasons:

1. It was more ancient.

2. It was more descriptive.

3. It was more Scriptural.

4. It was more unappropriated.

With regard to the first point, he declared that the term "Christian" was used for the first time at Antioch. He said that those who from the day of Pentecost had been known throughout Judea, Galilee, and Samaria as Disciples of Christ, were several years later at Antioch first called Christians. In the second place, he argued:

"Germans, Franks, Greeks, Romans, Americans, Columbians, Jeffersonians, etc., do not describe the persons who bear their names; for they are not supposed to be the pupils of such men. Might not a stranger, an alien, imagine that Christian like American or Roman, had some reference

28 The Christian Baptist, December 6, 1824.

to country or some benefactor, or some particular circumstance, rather than scholarship? Disciples of Christ is, then, more descriptive and definite designation than Christian.'' "

In the third place, Campbell declared that the word "Christian" occurred only twice in the Book of Acts-used by the Antiochians and by King Agrippa, whereas the word "Disciples" was used over thirty times. Again, he pointed out that Luke often used the terms "brethren" and "Disciples," but never "Christians," and that in all the epistles the word was used only once, and then under circumstances which made it evident that the term was used by enemies rather than by friends. For these reasons, Campbell believed the name "Disciples" much more Scriptural. Lastly, he considered the term much more unappropriated. Unitarians, Arians, and other sects, he declared, were zealous for the name "Christian," while the Reformers were the only people fairly and indisputably using the title "Disciples of Christ.". Said he:

"Were I, or any brother, to traverse much of New York, New England, and some other sections, and call ourselves Christians, as a party name, we should be admitted by all Unitarians and rejected by all of a different belief. One party would fraternize with us, while the others would repudiate us and unchurch us, because of our supposed Unitarianism, Arianism, etc. For this reason we prefer an unappropriated name, which is indeed neither more nor less than the Scriptural equivalent of Christian; for who were called Christians first at Antioch? They had a prior-a

Millennial Harbinger, II., 871, 872.

more ancient name. They were called Disciples. Disciples of Whom? Of Christ. Disciples of Christ is, then, a more ancient title than Christian, while it fully includes the whole idea. It is, then, as divine, as authoritative as the name Christian, and more ancient."'

28

Another question of intense interest to some people, especially to Walter Scott, whom Campbell regarded as next to his father his "most cordial and indefatigable fellow laborer in the origin and progress of the present reformation›› » was the millennium. Hopes for the coming of the millennium were largely based on the wonderful success which had been attending the Gospel plea. People of all religious beliefs were flocking to the flag unfurled by Scott and others. The evangelist of the Mahoning Association, in common with a few ministers of a like ardent temperament, cherished the hope that the erroneous religious systems would be quickly overthrown, that the happy millennial period would be speedily ushered in, that the Gospel would triumph, and Christ's prayer for unity would be realized. Campbell shared to some extent in these hopes, but he anticipated the difficulties more than Scott did." Moreover, he did not want any fond anticipations to interfere with the actual work of spreading the Gospel; hence he threw a restraining influence over his impetuous colleague, who had written two articles on the subject for the

28 Millennial Harbinger, II., 871.

20 Ibid., II., 548.

30 Richardson, R. Memoirs of Alexander Campbell, II., 225.

Christian Baptist under the pen name of Philip." Campbell did not presume to fix any very definite period for the coming of Christ, because he did not consider it consistent with "Reformation" principles to assert dogmatically any position on a disputed point. Since the subject was of great interest to many, however, particularly to Walter Scott, and since, moreover, he intended to take up the Scriptures relating to the matter, he determined to call the successor to the Christian Baptist the Millennial Harbinger."

In every organization, apparently, Liberals and Conservatives are found. Churches do not form exceptions. The division among the Disciples of Christ was precipitated by the so-called "Lunenburg Letter," which read in part:

Lunenburg, July 8th, 1837.

"Dear Brother Campbell:-I was much surprised to-day, while reading the Harbinger, to see, that you recognize the Protestant parties as Christians. You say, you 'find in all Protestant parties Christians.'

"Dear brother, my surprise, and ardent desire to do what is right, prompt me to write to you at this time. I feel well assured, from the estimate you place on the female character, that you will attend to my feeble questions in search of knowledge.

"Will you be so good as to let me know how any one becomes a Christian? What act of yours gave you the name of Christian? At what time had Paul the name of Christ called on him? At what time did Cornelius have Christ

31 July 6, 1826, and September 7, 1826.

Richardson, R. Memoirs of Alexander Campbell, II., 802, 808.

named on him? Is it not through this name we obtain eternal life! Does the name of Christ, or Christian, belong to any but those who believe the gospel, repent, and are buried by baptism into the death of Christ?'' *

Campbell did not answer these questions one by one, but he did go to the main point. He said:

"In reply to this conscientious sister, I observe that if there be no Christians in the Protestant sects, there are certainly none among the Romanists, none among the Jews, Turks, Pagans; and therefore no Christians in the world except ourselves, or such of us as keep, or strive to keep, all of the commandments of Jesus. Therefore, for many centuries there has been no church of Christ, no Christians in the world; and the promises concerning the everlasting kingdom of Messiah have failed, and the gates of hell have prevailed against his church! This cannot be; and therefore there are Christians among the sects. ››

Continuing, he defined a Christian as any one "that believes in his heart that Jesus of Nazareth is the Messiah, the Son of God; repents of his sins, and obeys him in all things according to his measure of knowledge of his will." Again, he wrote:

"Should I find a Pedobaptist more intelligent in the Christian Scriptures, more spiritually minded and devoted to the Lord than a Baptist, or one immersed on a profession of the ancient faith, I could not hesitate a moment in giving the preference of my heart to him that loveth most. Did I act otherwise I would be a pure sectarian, a Pharisee among Christians. Still I will be asked, How do I know

38 Millennial Harbinger, II., 879.

34 Ibid., II., 879.

Ibid., II., 880.