it with Mr. Campbell and his followers. They have long ago, in the general, repudiated both him and his system.*

The leaders of this sect boast that it is very numerous. Mr. Campbell himself, in 1830, affirmed that he had 150,000 followers; another of their popular writers, in 1833, estimates the number at 200,000. Their number cannot now be ascertained with precision, but they are numerous in the Southern and Western States.

The questions are not unfrequently asked, What are the distinguishing doctrines of this sect?-and, On what do they rely in support of their views? It is the intention of the present article to give a distinct answer to these questions; and to examine, with some thoroughness, the system itself; together with their adopted translation of the New Testament.

It is a trite remark, that there is no new error in theology; and that what in the present day is regarded as such, is nothing more than the resuscitation of error which existed, and was exploded, in a former age. Were we disposed to illustrate the truth of this remark, we should look in vain for a better or a more confirmatory instance than the one now under consideration. Though it may be true that the whole system was never before advocated by any single errorist, it is still a fact that there is scarcely a weatherboard or a tile which Mr. Campbell has fastened on his singularly heterogeneous structure, that cannot be shown to belong, appropriately, to the demolished fabric of some other opposer of the gospel in former days. We had, at the first, some thoughts of making this apparent; but have abandoned the design, believing that such is not the kind of investigation demanded by the present age. Nor could it accomplish any good end, that may not be better answered by conducting the investigation in the method which we have resolved

upon.

By the Appomattox (Va.) Association, in 1831, then comprising 24 churches, 14 ministers, 4 licentiates, and 4000 communicants, of whom 962 had been added by baptism during the preceding year, the following resolution was adopted.

"Resolved, that in view of the distracting ravages of Campbellism in the bounds of the Meherrin Association, this Association will cease to correspond with that Association, until the old leaven be purged out; and that this Association will not knowingly correspond with any other, holding in fellowship Campbellite churches, or Campbellite preachers." Ab uno disce omnes.

Errorists, where the Bible is acknowledged, when they set out to establish a favorite theory in religion, invariably claim to be supported by the word of God, and manifest an anxious desire that this claim should be acknowledged by others:-or, at least, that their opinions, however wild and extravagant, should be admitted to be the result of honest conviction on their part. Public sentiment, to an extent that is truly remarkable, sanctions this claim, and regards it as uncourteous and uncivil to doubt whether such an individual honestly believes that his views are sanctioned by inspiration. No matter how hallucinary, or preposterous, or abhorrent to the dictates of Scripture and common sense, the sentiment in question may be, we can express no doubt of the intelligent sincerity of the convictions in the mind of the errorist, without subjecting ourselves at once to the imputation of bigotry or uncharitableness. The same fate, also, pretty generally awaits us, when we venture to pronounce such sentiments repugnant to Scripture and to common sense. To such an extent did the late erratic, though transcendently gifted Irving urge this claim, that he considered himself harshly treated and persecuted by his opponents, because they affirmed that his views could not be supported by their Confession of Faith,a measure which he even seriously attempted. The Mormon prophets of our own country, and the Christyans, and Campbellites, furnish other and not less remarkable instances.

It is not our intention to speculate upon this topic. But this abuse of public confidence appears to us, to annihilate the distinction between truth and error, at least as respects everything that pertains to its discovery and profession. It makes it equally meritorious for an individual to profess and suffer for error, as for truth. It assumes that man is not culpable for error, and loses sight of the fact that Paul has placed "heresies" along with other "works of the flesh," with "lasciviousness, idolatry, hatred, envyings, drunkenness," etc.; and involves the absurd supposition that the Atheist's honesty ought not to have been doubted when he affirmed that he could "prove everything by the Bible, except that there is no God."

It is clearly a doctrine of the Bible, that error in religion is, to say the least, much more the result of depravity of heart, than of honest and conscientious mistake. And though we cannot here pause to ascertain it, yet, there certainly must be some principle which will justify an individual in speaking decidedly, in terms of reprehension, of that which is clearly contrary to the

word of God, without being justly the subject of censure. Surely if there are errorists, and if mankind are furnished with the means of ascertaining truth; if Christians are called upon to contend earnestly for the truth originally revealed; there must be some principle that justifies them in peremptorily refusing all such demands upon their christian fellowship and charity as are thus made by every one who chooses to represent himself as inspired of Heaven.

But errorists themselves practically concede the existence of such a rule or principle as the one referred to. The Mormons, the Christyans, and the Perfectionists, perpetually admonish all the churches in the land, hitherto regarded as Christian, that they are in dangerous error, that they are not Christian, but are corrupt, anti-apostolic, and have nothing to look for at the hand of God but his uncovenanted mercies. The Campbellites assume precisely the same position, as we shall see hereafter. Nor is this all; for, if we except the fact that the Campbellites and Christyans have, within a few years past, professed an agreement on all the essential points of their systems, they, with the utmost bitterness, denounce each other. Of this denunciatory spirit, we shall present here one brief example, from the writings of Mr. Campbell. He is speaking of the Mormons, (whom, we doubt not, it will be admitted, before we are through with this discussion, have quite as valid claims to be regarded as Christians, as Mr. Campbell himself and his followers,) and thus remarks: "I would say nothing to the disparagement of this deluded people. But 'tis a disgrace to the christian character, to the name, to any man who has ever read a Bible, to believe that absurd book, called the book of Mormon.' It is a matter of astonishment and grief, to think of a man in the exercise of reason, for one moment, to give credit to this wretched bundle of lies. It must have been written by an ATHEIST, who did not believe that God would ever call him to judgment for lying in his name. A Yankee trick to make money. The author must have studied barrenness of sentiment and expression, a poverty of style, without an equal in the English language for the purpose of deception," etc.

**

6

Mr. Campbell, therefore, admits the existence of the rule, or principle in question. We also admit it. And without further

* See Mr. Campbell's Millennial Harbinger for April, 1834, Vol. V. p. 148.

preliminary, proceed to remark distinctly that the Campbellite system of theology, in all its essential features, possesses no just claim to be regarded as the religion of the cross. It is essentially" another Gospel." We also venture to affirm that the course which Mr. Campbell has pursued in relation to his pretended translation of the New Testament, has been such as cannot fail to fill every one with the deepest horror, who will favor our remarks with a perusal.

The conduct of that gentleman has been such, at least in the particular last mentioned, as calls loudly upon all who have been deluded by his speculations, and by his dreadfully corrupt version of the New Testament, to consider seriously the consequences that may result from following him any further. We are well aware of the consequences which cannot fail to ensue to ourselves, residing as we do in an enlightened christian community, should these observations prove to be either unfounded or but equivocally supported; and are willing to meet all these consequences if we fail to sustain them by an abundance of stubborn and unambiguous facts. The importance of the subject at the present time, especially in those parts of the country where Campbellism prevails, demands this investigation, and all we ask of the reader is a patient and candid attention to the proofs which follow.

§ I. The fundamental principles of Campbellism pointed out and examined.

It is to be lamented that the propagators of erroneous sentiments in religion, are in general so very reserved in their communications, that not unfrequently a considerable length of time is suffered to elapse before their most constant auditors become fully acquainted with the distinctive fundamental principles of their system. While it is a fact that such persons uniformly agree to misrepresent and vilify other denominations, it is rarely indeed that they venture immediately and unreservedly to make known their own sentiments, or even to give a tangible statement of the points whereon they differ from those whom they decry. They are satisfied with making the general statement that other denominations are corrupt, anti-apostolic and the like; leaving it to be inferred that of course they are the very reverse. In those, however, who declare themselves conscious of advocating truth, such conduct can admit of no justification. It is the very op

posite of that of our blessed Lord, of Paul, of Peter, and of his other apostles.

We are led to these remarks by having observed the silence, respecting their distinguishing tenets, which is observed by the advocates of Campbellism. This silence is indeed surprising, if we consider the numerous declarations made by them to the effect that "the gospel as promulgated by Mr. Campbell is the same as was propagated by Christ and his apostles ;"*-that "all other protestant churches are daughters of the mother of harlots ;" and that "altogether they constitute the Babylon of Revelation, out of which all true Christians are commanded to flee." Such declarations as these are teeming in their writings and discourses. Yet they keep their own sentiments concealed, either by not declaring them openly, or by the employment of a phraseology so ambiguous that few can be found, aside from their own denomination, who can give a rational account of even a few of the distinctive features of the system. Hence the frequent inquiry, "What are the sentiments of this people?" Distinctive indeed must be their sentiments, if they alone entertain in its purity the true gospel of Christ, while all other denominations lie exposed to the wrath of God.

Of later years, however, Mr. Campbell himself has become somewhat more emboldened in the advancement of his views. Backed as he is by a numerous host of followers, he no longer feels that restraint which formerly held him in check, and prevented his coming fearlessly before the public with his system in a tangible form. Though it is still true that his doctrines. are, to a great extent crude and undigested, and wrapped in a tedious verbosity, yet any one who has the requisite patience to wade through his tomes may reasonably entertain the prospect of ultimately detecting his sentiments.

That we may avoid misrepresenting this denomination, (a conduct of which they constantly complain, and often without the shadow of a reason) we shall, as far as possible, employ their own language in the expression of their views.

1. On Faith.

In Mr. Campbell's narrative of the debate between himself

• "I do most unhesitatingly avow my conviction that not one single truth or fact of the gospel, as taught by him (Mr. Campbell) can be disproved." See Mill. Harbinger, Vol. V. p. 174.