Errors of Campbellism...

Preface

For many years the writer has believed that there ought to be accessible to the ministry and membership of the Methodist Episcopal] Church a review of the theories of Campbellism, sufficiently complete clearly to present and fully meet their errors. As a system of religious formalism, it is the most aggressive of modern times, and has had, in the half century of its existence, a phenomenal growth. This would be a matter of congratulation to all true Christians were it not for the fact that its theories place it squarely in conflict with other evangelical Christians. It teaches doctrines that, if true, make other Christian denominations fundamentally and radically wrong, and therefore it is of necessity brought into conflict with them.

It is a notable fact that wherever this system secures a permanent foothold there is in such community, even outside of this denomination, a leaven of disbelief in spiritual religion; and in such communities it is usually quite difficult to secure anything more than a merely formal profession of religion. It is customary with their ministry, and especially with their evangelists, to hold up to public ridicule everything looking towards the emotional or experimental

4 PREFACE.

in religion; proclaiming, at the same time, a religion of outward obedience alone.

It must not be inferred, from these remarks, that it is thought there is an absolute want of all spirituality with those who profess this faith. Such is not the case. There are very frequently to be found among them Christians of deep spirituality ; but they are not such because of the system, but in spite of it. The earnest soul-examination, the deep heart-searchiog, the fervent penitence, the faith that requires complete self-surrender, belong in no sense to this creed; and necessarily so, for were these required, as antecedents to baptism for remission of sins, there would be also required, as the outcome of baptism under such circumstances, an equally clear spiritual experience of the removal of condemnation, and of full acceptance with God; and then the fact of baptism would not be the sole evidence to the sinner of his salvation. And besides, if these intense feelings of sinfulness and sinful need must precede pardon, then it follows that, on their theory, without these there can be no genuine baptism, and the baptism must be repeated whenever such previous conditions do truly exist.

It is because of this incompatibility that their teachers uniformly oppose the sinner^s praying for forgiveness. Praying might lead to intense earnestness in seeking Christ, and this would necessarily demand a witnessing Spirit to remove the felt condemnation. So it must not be allowed, else the system is put in jeopardy.

PREFACE. 5

Baptism for the remission of sins, administered to the earnest and thoughtful and to the frivolous and careless alike^ must be held as valid for this purpose^ or there would be inextricable confusion in the theory, or frequent baptisms, until the sinner is found in a genuine state of belief and penitence. This would be inconvenient. Hence spirituality is no essential element in the system.

Many of our ministry and people hold to the exceedingly curious notion that if error is let alone it will die of itself; and the best w^ay to overthrow this system of error is to disregard it and its methods of interpretation and preach the truth. Error has been a long time in dying under this process. When it has been let alone, it has invariably triumphed. So that this policy has proven a failure ; and it is high time a more successful one was adopted in its stead. And the additional advice to preach the truth w^ill, if fully conformed to, set aside the policy of letting error alone. Error, to be eflFectually met, must be designated. There are many people who can not see, or will not see, the incompatibility of two propositions until they are placed side by side ; and any fencing against designating the error, will simply, in these cases, make the truth ineffectual.

There is a sickly sentimentality, quite extensive in the evangelical Churches, that leads many to sink all differences of opinion, even in vital matters, and to brother everything that calls itself by the name of Christian, however heterodox it may be. And this

6 PREFACE.

same sentiment is also very much hurt at any incisive antagonizing of error, especially if it is so defined that there can be no mistake as to what is meant. While there is no need of invective or biting sarcasm in dealing with error, there is need of open, firm, decided, unequivocal opposition to it, in the interest of that charity that seeks the glory of God and the supreme good of the race of men.

It is also deemed important by the writer, that our ministry and people should not, for the sake of mistaken courtesy, yield to the discourteous claim of these people to take to themselves, as theirs by right, the distinctive appellation of the Christian Church. They are not the Christian Church, else the Christian Church in the Christian ages has been a failure, most absolute and unequivocal. To style them such, because they demand it, is discourteous to the great body of Christians throughout the world. It is a very different thing from admitting that they are Christians, which can most cheerfully be done when the claim is not made that they are the Christians.

The antagonism between the doctrines of Methodism and those of Campbellism is so radical that there can be no compromise, and will necessarily, in the future, be open conflict. It is well, therefore, that every Methodist minister prepare himself to meet intelligently and successfully this form of error. The writer hopes that in this work he will be of some assistance in this direction.

T. McK. STUART.

Corning, Iowa, 1890.

Chapter I. THE FOUNDERS OF CAMPBELLISM

Thomas and Alexander Campbell — A Brief Sketch of their Lives — The Evolution of the Central Idea, Baptism, as a Condition to Pardon of Sin — The First Society in the New Faith — 1823 the Date of the Inauguration of this New Reform, Page 13

Chapter II

the central idea of CAMPBELLISM.

Justification by Water Baptism — It is the Keynote of Doctrines and Polity — It leads to a Denial of the Immediate Operation of the Holy Ghost — The Doctrine Papistic in Fact — Canons of Church of Rome and Campbellism compared — A Slight Modification of the Old Doctrine of Baptismal Regeneration — It teaches Justification by Works — Antagonistic to the Fundamental Principle of the Reformation — Sola fides justificaty 21

Chapter III. THE DIALECT OF CAMPBELLISM

" Reign of Heaven," "Aliens," " Naturalized Citizens "— " In Christ" baptized by Water—" Obedience of Faith "— " Confession" — The "Action of Baptism " — " Gospel " used in same Limited Manner — " The Loaf in the House of the Lord," . 35

Chapter IV. THE THEORY OF POSITIVE INSTITUTES

Sacrifices for the Remission of Sins under the Old Testament Dispensation — Trespass Offerings cited — Sin of our First Parents, and the Theory paralleled by these — Positive Institutes under the Dispensation of the Baptist — Baptism elc Repentance, not €lg Remission — Use of lianriC,^ — Confession before Baptism in John's Baptism — Jesus forgives Sin under Dispensation of John without " Positive Institutes " — When was the Kingdom of Heaven set up ? ... Page 44

Chapter V. THE COMMISSION

The Commission according to the Four EvangeHsts — To disciple made Synonymous with Conversion — Baptism and DiscipHng the same — St. Mark xvi, 16, not Water Baptism — The Syriac on the Same — Wanting in Genuineness — Commission according to St. Luke — Remission of Sins upon his Name — 'ETr^Commission, according to St. John — The Prerogative of remitting Sins, 61

Chapter VI. CAMPBELLISM ON FAITH AND REPENTANCE

Faith put before Repentance — Mistake concerning the Nature of Faith — If Faith and Repentance were placed in their Right Relation, they must change their Interpretation of Acts ii, 38 — Assert but One Kind of Faith — Faith purifies the Heart — Pure Hearts before pardoned therefore, 73

Chapter VII. THE SPECIAL TERRITORY OP THE THEORY I ACTS II, 38

Claim to be at the Door of the Gospel Dispensation — Setting up the Kingdom and laying down the Law of Induction into this Kingdom — ''Be converted," ''reform,'' "turn," baptized same thing — Contradicted by Facts — For Remission of Sins and Baptism not connected by elg — 'Ett^, upon the Name, means upon Faith in the Name — Water Baptism a Profession of Faith in Christ, 81

Chapter VIII. OTHER SUPPOSED PROOF-TEXTS

Attempt to prove the Doctrine by the Case of Cornelius — An Argumentative Boomerang — Baptism of Paul, Acts xxii, 16 —

Ananias^s Commission, Acts ix, 17 — *'Wash away thy Sins" — Baptize in the Middle Voice — The Syriac on the Same — "Washing by Prayer" the Teaching of the Passage — Paul's Account of his Commission — Paul not sent to baptize, but to preach the Gospel — Baptisms of the Acts of the Apostles immediate — Household of Cornelius — Simon the Sorcerer — Lydia — Philippian Jailer — John's Disciples at Ephesus, Page 90

Chapter IX. BAPTISM INTO DEATH, INTO CHRIST, AND BAPTISMAL WASHINGS

Rom. vi, 3, 4 ; Col. ii, 11, 12 ; 1 Cor. iii, 13 — Difference between baptism into Christ and into the Name of Christ — Perversion of 1 Cor. xii, 13 — One Baptism, Eph. xiv, 5— Baptismal Washings, Eph. V, 25, 26 — Baptism assumed in these cases, 1 Cor. Yif 11 — Cleansing in Heb. x, 20 — Attempt to draft Titus iii, 5, into Support of the Theory — Gal. iii, 27 — An Author his own Best Interpreter, 104

Chapter X. SALVATION BY BAPTISM, BY WORKS, BY " OBEDIENCE OF FAITH.'*

1 Peter iii, 21, saved by Water, or by the Ark through the Water, which? — Proper Interpretation, cj /ca/, "by which (Spirit) also ;" 6l^ vSarog, through the Water — Justification by Works, and James ii, 21-24 — Paul and James reconciled — The Attempt to reconcile on Campbell's Theory — Gal. ii, 16 — " Obeying the Gospel " not Baptism, 116

Chapter XI. Campbell's seven causes of justification

Confusion in Thought — Five of his Causes but One Cause — *' Works " not a Cause — Faith then the Only Conditional Cause — Eepentance and Godly Sorrow — Godly Sorrow the Sorrow of a Baptized Person — ''Bath of Kegeneration," so-called, an Exegetical Mistake — "Pure Water," in Heb. x, 22, not Water for cleansing — In the New Birth Water called by Mr. Campbell the Mother — John iii reviewed — The New Birth Essentially Spiritual, 128

Chapter XII. AN APPEAL TO AUTHORITIES

Attempts to support the theory by the Teaching of the Primitive Christian Fathers — By the Creeds and Symbols of Protestant Churches — Also Eminent Christian Teachers of the Reformation— Luther, Calvin, Wesley, Clarke, and Others, Page 139

Chapter XIII. SUNDRY OBJECTIONS TO THE DOCTRINE

It declares the Whole Evangelical Dispensation a Failure for Centuries — The Doctrine makes it impossible to account for Virtue and Holiness in Other Christians — Contradicts Christian Experience — It requires Rebaptism in the Backslider, and when the Conditions have not been intelligently fulfilled — It can not be preached and applied to all Conditions and Circumstances — It makes the Outbreaking Backslider a Child of the Kingdom — It makes that a Condition to Pardon of Sin a Person can not perform for Himself, . 160

Chapter XIV. JUSTIFICATION BY FAITH VERSUS WORKS

Article IX, Methodist Articles of Religion, misrepresented — The Question the Justification of the Sinner — What he must do — James and Paul again — Baptism Works and not Works — Justification by Works, that is, by Baptism, contradicted by many Passages of Scripture — The Meaning of Faith only — Justification of Abraham the Type of the Justification of All — Mr. Braden's Attempt at the Explanation of Rom. iii and iv, 175

Chapter XV. CAMPBELLISM ON THE OPERATION OF THE HOLY GHOST

Consistency requires that they deny it— Mr. Campbell's Confusion and Contradiction of Himself — Defines Himself more fully in the Debate with Professor Rice — An Attempt to maintain Experimental Religion after Some Sort — Review of Campbell's Objections — Objections aimed at an Imaginary Idea, • .... 186

Chaptkr XVI.

OBJECTIONS FURTHER CONSIDERED.

The Immediate Operation of the Spirit does not imply Inspiration or ]\Iiracle-working Power — His Fourth, Fifth, Sixth, and Seventh Arguments assume the Point in Dispute a Feiitio Principii — The Personal Spirit promised — The Comforter — His Offices defined — An Illegitimate Deduction made from those Passages that ascribe Regeneration, Sanctification, and Salvation to the Word — Paul's Commission misinterpreted, Page 200

Chaptkr XVII.

OFFICE AND WORK OF THE HOLY GHOST.

Their System beset with Difficulties — The Spirit reproves, regenerates, baptizes, cleanses, purifies, seals, sanctifies, anoints, witnesses, comforts, helps — Lydia, " whose Heart the Lord opened" — Regeneration and "born from Above,'* "born again," "begotten of God," Same Thing— Perversion of John iii, 8 — " Born of that he receives " a Supposed Difficulty — Titus iii, 5, explained — Quickening by the Spirit, . 213

Chapter XVIII.

BAPTISM OF THE HOLY GHOST.

An Efibrt to limit to Apostolic Days — The Twelve Apostles only baptized at Pentecost contradicted by the Scriptures — The Promise of the Father the Baptism of the Holy Ghost — A Perversion of 1 Cor. xii, 13 — The Kendering "pour out from my Spirit" to meet the Difficulty — Rom. vi, 3, 4; Col. ii, 11, 12, Spiritual Baptism, 229

Chapter XIX.

IMMEDIATE OPERATION OF THE SPIRIT CONTINUED — SYNONYMS OF

BAPTISM.

Wash, cleanse, purify, sanctify, seal, anoint — Cleansing by the Word refuted — So also saving by the Gospel — Gospel defined— Ps. li, Ezek. xxx\d, 25-27— The Witness of the Spirit, This alone Sufficient Testimony to pardon — The Holy Ghost as an Abiding Comforter — Numerous Forms of Expression for the Immediate Influence of the Spirit — Objections to the

Doctrine of Campbellism — It destroys the Efficacy of Prayer — It leaves the BacksUder without Evidence of Pardon, Page 243

Chapter XX.

OBJECTIONS OF CAMPBELLITE TEACHERS TO METHODIST DOCTRINES

AND POLITY.

A System of Proselytism — Objection to the Name Methodist Episcopal Church — A Plea for Unity— The Name Christian Church not Divine — Christians, all Followers of Christ such — The True Name of the Church, Church of God — The New Name of Followers of Christ, *' Sons " of God — Assault upon Article VIII of Methodist Discipline — Campbellism on Eeconciliation refuted. Article II sustained — The Sinner seeking Christ — The Penitent Publican's Prayer, 257

Chapter XXI.

CAMPBELLISM ON CREEDS, ETC.

Originally aimed at Christian Unity — Disavows Creeds, but has one — A Creed Exceedingly Narrow — Will exclude the Greatest Number of Christians of any Creed in Christendom — Their Church Polity: Campbell its Author — Their Discipline — Probationers in their Church — Their Assurance and Confidence, 277

ERRORS OF CAMPBELLISM.

CHAPTER I. THE FOUNDERS OF CAMPBEIyLISM

In entering upon the investigation of that system of religious doctrine or faith called Campbellism, it is proper and right that we give a brief sketch of its founder^ or, more properly, founders; for it was the evolution not of one mind alone, but of two — those of father and son, Thomas Campbell and Alexander Campbell. The doctrinal system of this so-called reformation is the sole product of these two men, insomuch that since their day it has rigidly adhered to the principles taught by these men ; and in no material respect, and in scarcely any minor points also, is there the slightest particle of difference between the representative teachers of to-day and the great expounders of its creed at first.

It may be said, without fear of successful denial, that Alexander Campbell has impressed his doctrinal ideas, and even the methods of elucidating and enforcing them, upon his followers as no other great

religious leader in modern times has done. He is a

14 ERRORS OF CAMPBELLTSM.

very forceful illustration of the power possessed by a man of commanding genius and force of character over his fellow-men. Creeds of other Christian denominations have usually been the productions of many minds^ and the result of the deliberations of councils of learned men. But not so Campbellism; it is the work of one, or, at most, of two minds.

The assumed rejection of all human creeds gave the Campbells a peculiarly favorable opportunity to impress their doctrinal ideas upon those to whom they were addressed, as the very essence of Bible teaching. The marvel is, that the astute founder of the system and his more intelligent followers have deceived themselves with the belief that their doctrine is anything more than another human creed, though not presented to the world in articles of religion or definite formulas of doctrine — a creed as really commanding assent of every one who seeks to ally himself with them, as any creed in the broad domain of Christendom.

Alexander Campbell, the man who more especially, by his force of character, executive ability, and firm faith in his own convictions, was the founder of the system under consideration, was the eldest son of Thomas Campbell, and was born in County Antrim, Ireland, September 12, 1788.

Thomas Campbell became, in early life, a preacher in the Presbyterian Church of Ireland, and while in the old country was engaged in either preaching or teaching. In 1807 he emigrated to America, leaving

FOUNDERS OF. 15

his family still in Ireland, to follow him subsequently to his new home, when once he had provided for them. In 1808, however, his family, under the con^ duct of Alexander, embarked for America, but were shipwrecked on the coast of Scotland, which caused them to tarry in that country for awhile, until, under auspices more favorable, they might essay to start again for their new home. While in Scotland, he was brought into contact with many leading minds in Scottish religious circles, and enjoyed the opportunity of about one yearns tuition in the University of Glasgow. In September, 1809, they safely reached New York, and shortly after joined their father in Western Pennsylvania.

Thomas Campbell, on his arrival in America, identified himself with the Seceder Synod and Presbytery of Chartres, in Western Pennsylvania, which his son Alexander likewise did upon his arrival. In a short time after his uniting with this Presbytery, Thomas Campbell was arraigned for a violation of the usages of the Church with regard to the Lord^s Supper, and was condemned, whereupon he appealed unto the Synod, and was released from condemnation, because of informalities in the proceedings ; but the matter was at the same time referred to a committee, which reported, censuring him. This caused him to withdraw from the Seceders, and in 1809 he and other disaffected parties organized ^^ The Christian Association of Washington,^^ in Western Pennsylvania. The purpose of this soci-

16 EEEORS OF CAMPBELLISM.

ety, from its ^^ Declaration ^^ of principles formulated and published, seems to have been an effort to fraternize Christians of divergent views upon the fundamental truths of the Christian Scriptures, and was certainly a commendable undertaking. The fourth article of the Declaration especially disclaims the purpose of creating a new Church organization. It is one of the marvels of human inconsistency that an institution that had its origin in a protest against party spirit and dogmatism in the Church, should culminate in one of the most imperiously dogmatic of the religious organizations of modern times, and at the same time foster a spirit of controversy that is most unqualifiedly condemned in the preamble of the ^^ Declaration.^^

Alexander Campbell began preaching in 1810. He does not seem at first to have received any special authorization from any society. Church, or association.

About this time Thomas Campbell made a proposition to unite with the Synod of Pittsburg of the Regular Presbyterian Church, but was refused. Among the reasons assigned was this, that Alexander Campbell ^^had been allowed to exercise his gifts of public speaking without any regular ordination.'^ This refusal resulted in the foundation of the ^^ Christian Association of Brush Run,'' on the 4th of May, 1811. After the organization of this small denomination, for such it was, Alexander Campbell was, by its

FOUNDERS OF. 17

first council, session, or whatever it may be styled, licensed to preach.

On the 12th day of June, 1812, he was baptized by immersion, by Elder Luce, of the Baptist Church, after having made, as he supposed, the proper confession, namely: ^^I believe that Jesus Christ is the Son of God.^^ And it was about this time he began to regard faith as simply ^Hhe belief of the Scriptures on the testimony of the apostles/^

In the fall of 1813, Alexander Campbell and the Brush Run organization formed a union with the Red-Stone Association of the Baptist Church. In August, 1823, he withdrew from this Baptist Association, in order to escape arraignment and trial by it, and expulsion therefrom for heresy. It was in the fall of this same year that he had his discussion, in the State of Kentucky, with Mr. McCalla, in which he, according to his own statement,^ first fully and maturely espoused his distinguishing tenet of baptism as a necessary condition in order to the pardon of sin.

It may be said that the system, as a new doctrinal adventure, was now successfully launched upon the arena of conflict with all other sister denominations; and that which had its birth professedly as a protest against ecclesiastical domination, dissension, and dogmatism, came into existence as a very theological Ishmael, its hand against all others.

Mr. Campbell began, in the spring of 1823, the j)iiblicatiou of a periodical, which he entitled The Christian Baptist^ which, however, ultimately gave place to The Millennial Harbinger. These papers were the exponents of his new theories ; and in Kentucky, Western Pennsylvania, South-eastern Ohio, and Western Virginia, the new Church grew quite rapidly, by accessions from the Baptist Church and the Christian Church, so-called, embracing many of the followers of James O'Kelly, and that branch of Arian Baptists usually called '' New Lights/^

Alexander Campbell was a kind of theological gladiator. He rejoiced in a theological discussion as a means of disseminating his peculiar views. And at first he was quite successful, inasmuch as his opponents were not well enough acquainted with his system, and the course adopted in its maintenance, to combat it successfully. They struck in the dark, while he was able, through the published polemical theology and formularies of his opponents, to know just where and how to make his assaults. His enthusiastic followers boast much of his prowess in this direction, and affect to believe that he was victor in every contest ; but his debate with Professor N. L. Rice, of the Presbyterian Church, held in Lexington, Kentucky, was anything but a victory for this new system. In this long discussion, which was fully published, Campbellism, in its distinctive tenets and methods of defense, was entirely brought to light, so that future defenders of

FOUNDERS OF. 19

evangelical truth were advised as to just what they were called upon to meet.

The founder of this system of faith^ in his work entitled ^^ The Christian System/^ has given to the world his doctrinal views^ as well as the polity of his Church. We shall have occasion to make frequent reference to this work, which presents the system completely as devised, elucidated, ^nd promulgated by its author. And every careful reader of the work will observe, by comparison with the present polity and doctrinal teachings of its societies, as represented by the leading preachers of the denomination, that '' The Christian System '^ is a full and complete disciplinary and doctrinal guide for the people of this faith, as much so as any discipline or confession of faith of any sister Church, although it has not been formally adopted by the Church at large as such ; for, according to the teaching of its founder, each particular society is independent of all others. (See ^' Christian System,^' p. 73, sec. 4.^) And therefore it is always possible for

*" Still, all these particular congregations of the Lord, whether at Rome, Corinth, or Ephesus, though equally independent of one another as to the management of their own peculiar affairs, are, by virtue of one common Lord, one faith, one baptism, and one common salvation, but one kingdom or Church of God, and, as such, are under obligations to co-operate with one another in all measures promotive of the great ends of Christ's death and resurrection."

The edition of " The Christian System " from which the author quotes, is the fourth edition, published at Cincinnati. The definition of Church polity begins with p. 72.

them to deny tlie existence among them of any authoritative discipline^ such as Churches that have a central or connectional form of government have. But it nevertheless is true that there is no society among them that is not governed by the disciplinary rules laid down by Mr. Campbell in " The Christian System.^^

It will also be seen^ by the discriminating reader of his chapters on ^^ Church Order ^^ and '' Christian Discipline/^ that he expects the doctrines he inculcates to form the bond of union among Churches. It is therefore a very natural evolution of faith in his followers to hold that their interpretations of the Scriptures are infallibly correct, since they have so eminent an example set for them in their great leader.

A system that arraigns all Christendom as profoundly and fundamentally wrong, must, in the very nature of the case, predicate a great deal upon the assumed correctness of its interpretations of Scripture. And these must be met by an appeal to the truth and reason. No flattering unction, that error, left to itself will perish, will meet this case. It is a large, vigorous, healthy system of religious formalism, that makes no hesitation in assaulting other denominations. And if spiritual Christianity would maintain its own, it must not take refuge in that coward's plea of. Let error alone and preach the truth. The truth is oftentimes most successfully preached by showing where the pitfalls of error are.

TEE CENTRAL IDEA. 21

Chapter II. The Central Idea Of Campbelmsm

The key-note of this system of faith is the doctrine of baptism by water as a necessary condition to the remission of sins. This doctrine Alexander Campbell specifically states in the following language :^ ^^ The apostle Peter, when first publishing the gospel for the Jews, taught them that they were not forgiven their sins by faith, but by an act of faith, by a believing immersion into the Lord Jesus. '^ His followers, in their discussions with representatives of other confessions of faith, usually affirm it in the following language : " Christian baptism is a necessary condition in order to the remission of the past sins of the penitent believer.^^ The writer has had several joint discussions with different representative men among them, and this was, in all material respects, their method of stating this fundamental doctrine ot their creed. By Christian baptism they mean dipping in water in the name of Christ, or what they are pleased to call immersion. By ^^ condition ^^ they mean the personal act of the free moral agent, by which he accepts of the salvation provided him in

Christ. By ^^ necessary ^^ is meant that without which no one can be saved^ whatever else he may have or may not have. Remission of sins they regard as the same as pardon, justification, reconciliation, adoption, washing away of sin,* and the like. By '' past sins ^^ they mean the sins committed before baptism. In their dialect the unbaptized is an ^^ alien,^^ and as such has not the right of prayer or petition. In this phrase '' past sins ^^ they think they avoid the force of the argument that, if baptism is a condition to pardon, it ought to be repeated at every recovery from backsliding. This fanciful distinction of sinners into aliens and rebellious members of Christ^s kingdom, is a sheer invention, to counteract the doctrinal embarrassments they are thrown into by the system. By penitent believer they mean the believer who, after believing, is penitent. Faith must precede repentance, and with them is simply the belief of testimony. ^' No testimony, no faith ; for faith is only the belief of testimony. ^^ f This doctrine, thus briefly defined, is the key-stone to the whole doctrinal superstructure of Campbellism. It is to this all the system has been conformed ; their views of faith and prayer, the operation of the Holy Ghost, the gifts of the vSpirit, the witness of the Spirit, assurance, reconciliation, inherited depravity, even Church polity, — all are interpreted in the light of this idea. For example, if the immediate office of the

Holy Ghost in conviction and conversion were accepted as it is by other evangelical Christians^ and if the Spirit^s direct witness to conversion were allowed, they could not well, in the face of the positive testimony of those who had received the assurance of pardon without baptism, explain how such could take place without the previous fulfillment of this assumed ^' necessary condition ;^^ hence they must deny the immediate operation of the Spirit, and hold that the Avitness of the Spirit, as claimed by others, is a delusion. Because of this logical necessity their ministry generally are unsparing in their ridicule of the idea of the direct witness of the Spirit. In this, however, they do not exhibit the moderation and good taste of Mr. Campbell, for it is difficult to make out clearly his views on this matter from his writings. At one time he seems to deny the doctrine, at another to admit it.

But one thing is certain, he denied the immediate operation of the Spirit upon the heart of the sinner in conviction and conversion; but how the Holy Ghost can impress the heart of a child of God so as to give help, strength, joy,* and not be a direct witness to his salvation, is something difficult to understand. For, most evidently, if the child of God receives the Holy Spirit as a " helper,^^ '' comforter,^^ '^ sanctifier,^^ giving " love, joy, peace, long-suffering, gentleness,