tures, but as embracing the heart also. Both Haldanes, in explaining faith, said that "trust or confidence in Christ seemed substantially to express the meaning of the term."'* This view Alexander Campbell later adopted, and continued to defend throughout his life. The Haldanes did not wish to teach new beliefs; they merely wanted to awaken the people to greater religious zeal, but the opposition of the clergy finally led to the formation of a new church. Even though the two brothers did not favor the views of Glass and Sandeman, the influence of the latter was felt, nevertheless, because Greville Ewing leaned toward some of his doctrines. Thus, while the Scottish National Church observed the Lord's Supper only twice a year, Ewing introduced at Glasgow, the practice of celebrating it every Sunday. This was soon adopted by the Edinburgh Church and the rest of the new churches, and later by the Campbells.

These differences of opinion foreshadowed a rupture. About 1805, William Ballantine published his Treatise on the Elder's Office, which hastened the crisis. Ballantine insisted upon a plurality of elders in every church, and upon the importance of mutual exhortation on the Lord's Day. The Haldanes adopted these views, and great disaffection was thereby caused. During the spring previous to Alexander Campbell's visit to Glasgow, J. A. Haldane had told his congregation that he could

84 Richardson, R. Memoirs of Alexander Campbell, I., 177.

no longer baptize children. In April, 1808, he was immersed, and the division, long imminent, at once took place. Many members went back to the Established Church, some of Aikman's Church in College Street, and a large number decided to form a separate church and, as a result, rented a room in which to meet. The rest, about two hundred, remained with Haldane. Although baptism was made a matter of forbearance, Robert Haldane and many others were immersed. Immersion at that time, however, did not attract Alexander Campbell in the least. The Haldanes did not insist upon it as a term of communion. Moreover, Ewing, with whom he had spent much time, was opposed to it, and had published treatises against it. These were criticized and confuted by Alexander Carson, a former classmate of Ewing's; hence the subject was not likely to come up among the latter's guests.*

Greville Ewing, and Dr. Wardlaw, the alternate preacher in Ewing's congregation, were both excellent lecturers. The Seceder minister, a Mr. Montre, was a prosy speaker. Campbell did not like his. delivery; hence he availed himself of every chance possible under the privilege of "occasional hearing." This opportunity to hear preachers of different denominations fostered his independence of mind, but the facts relating to the Haldanes so often narrated to him by Ewing and others furnished the chief cause for his changed religious

Richardson, R. Memoirs of Alexander Campbell, I., 178-187.

views. The persistent opposition of the clergy to overtures for reformation, their unscrupulous methods in opposition, and their arbitrary exercise of power made him more favorable to Congregationalism, and the consequent freedom from the control of domineering Synods and General Assemblies. Nevertheless, he did not want to give up too rashly the cherished religious views of his youth and the Seceder Church to which all his people belonged, and in which he thought it his duty to be a regular communicant; hence he decided to ask the elders for the metallic token which was necessary to communion. Since his membership was in Ireland and he had no letter, they required him to be examined before he was given the token. He waited until the last table, hoping to overcome his scruples, but he failed and declined to partake with the rest." Of this incident, his biographer, Richardson, wrote:

"It was at this moment that the struggle in his mind was completed, and the ring of the token, falling upon the plate, announced the instant at which he renounced Presbyterianism forever the leaden voucher becoming thus a token not of communion but of separation. This change, however, was as yet confined to his own heart. He was yet young, and thought it unbecoming to make known publicly his objections, and as he had fully complied with all the rules of the church, he thought it proper to receive at his departure the usual certificate of good standing."'"

* Richardson, R. Memoirs of Alexander Campbell, I., 187-190. "Ibid., I., 190.

After the term closed at Glasgow in May, Campbell went to Helensburg as a tutor in several families, and spent five weeks there to the great satisfaction of all. He then heard of a chance to embark for America, and had to give up his work and return to Glasgow in order to make preparations to move all the family. Various delays occurred; consequently his ship did not weigh anchor until August 3, 1809." It cast anchor in New York harbor September 29.* Concerning Campbell's relations with the Presbyterians, the Baptists and other religious organizations as well as his debates, editorial, educational, and missionary work more will be related in the following chapters.

Brief mention must be made of one other important leader at this time-Walter Scott-a young Scotch Presbyterian, of good family and education, who reached New York in 1819.. After forming some acquaintances in that city, he set off for Pittsburg with a young companion of about his own age. Because of their limited finances, they found it necessary to travel on foot. At Pittsburg Scott met a fellow countryman, with whom he talked much on religious matters. These talks led to his abandonment of infant baptism, and his immersion. About this time he also met a Mr. Richardson who formed quite a liking for him and employed him as

.

"Richardson, B. Mentoire of Alexander Campbell, I., 190-194. Ibid., I., 205.

a tutor for his son Robert." Scott, meanwhile, studied his Bible, pondered over it, and longed to preach it; hence his school duties became irksome to him, and he determined to go to New York, where he might be useful to the congregation, which held the sentiments of the Haldanes and the Scotch Baptists. The patrons of the school, Mr. Richardson in particular, were grieved to lose such a valuable and popular teacher; consequently they made efforts to bring him back by making up a good purse and urging him to return and become a private tutor for their families. An answer to their letter soon came, intimating Scott's disappointment in New York. About two weeks later the young teacher himself appeared; he was dusty and travel worn, having for a second time walked the entire distance, this time for variety by way of Washington City. Mr. Richardson gave him good quarters in his house, and an apartment where he could daily assemble his pupils, who were limited to fifteen in number. Scott, although requiring perfect order and accurate recitations, was kind to his pupils and popular with them.“

The long desired opportunity to engage in ministerial work came to him through the accidental death by drowning of his esteemed friend and father in the Gospel, Mr. Forrester. Scott at once

40 This son, who afterward married a daughter of Alexander Campbell and wrote the Memoirs so frequently quoted, was one of the most gifted writers of the new movement.

506.

41 Richardson, Robert.

Memoirs of Alexander Campbell, I., 502