down, confusion and wretchedness for a season take possession of the mind, and every thing seems to indicate the approach of a crisis which wears only an alarming aspect. But when the crisis is passed, and the events which preceded it, as well as those which followed, are reviewed, it is seen that the storm was but the harbinger of peace, and that the deepest shade of that darkness which enwrapt the soul, was but the appropriate precursor of the light and joy which God in his infinite mercy has shed down upon it. As in other departments of human knowledge, so in this. It is necessary we should see the whole to judge accurately of its parts. The sorrow and self-abasement-the self-reproach and deep prostration of soul which constitute the first indications of a divine renewal, must be associated with the peace, and joy, and full assurance of hope which are subsequently obtained, in order that they may be rightly estimated. Mr. Campbell's account of the way in which he obtained peace in believing is too interesting to be omitted.

Upon the evening of the twenty-sixth day of January, 1795, the Lord appeared as my Deliverer. He commanded, and darkness was turned into light. The cloud which covered the mercy-seat fled away! Jesus appeared as he is! My eyes were not turned inward but outward! The gospel was the glass in which I beheld him. When our Lord first visited Saul upon the highway, he knew in a moment that it was the Lord. So did I: such a change of views, feelings, and desires, suddenly took place in my mind, as none but the hand of an infinite Operator could produce. Formerly I had a secret fear that it was presumption in me to receive the great truths of the gospel; now there appeared no impediment-I beheld Jesus as the speaker in his word, and speaking to me. When he said, 'Come,' I found no difficulty in replying, 'Yes, Lord! thy pardoned rebel comes.' If not the grace of God, what else could effect such a marvellous change? I chiefly viewed the atonement of Jesus as of infinite value, as a price paid for my redemption, and cheerfully accepted by the Father. I saw love in the Father, Son, and Holy Spirit, all harmonizing in pardoning and justifying me. The sight humbled and melted my soul. Looking to what I felt was no help to comfort; it came directly from God, through his word.

The following evening, about nine o'clock, while sitting before the fire, writing to a reverend friend, I had such a charming, surprising view of sovereign, pardoning, redeeming, unmerited mercy, that I was hardly able to bear it. The great doctrines of redemption, as stated in the Bible, opened to my view in a way I never experienced before. I beheld a crucified Jesus nigh me in the word; I threw away the pen, and turned about to see this great sight! I looked stedfastly to the Lamb suffering for me! So much was I overpowered with the magnitude of this discovery of eternal, boundless love and grace in Christ, that I felt a difficulty in breathing.

This view of my redeeming God in Christ completely swept away all the terrible horrors which had so long brooded over my mind, leaving not a wreck behind, but filling me with a joy and peace more than human-truly divine. I sat pensive, at one time beholding the pit from whence I was redeemed, at another the hope to which I was raised. My soul rushed out in wonder, love, and praise, emitted in language like this: Wonderful mercy! why me? what is this? Thanks be to God who giveth me the victory through Jesus Christ, my Lord!' Shuddering at sin, as pardoned; wondering that ever I could have been guilty of such transgressions, I continued sitting, wrapped up in silent wonder. For long after, when I thought of my hopes, I leaped for joy-I really had a glad heart. This visitation, also, created an extent of mildness and complacency in my temper that I never felt before. I felt a burning love rising in my heart to all the brethren in Christ; with a strong sympathy for all such as were not born of the Spirit. I earnestly breathed after their incorporation into the family of Christ.

6

A light shone upon the Scriptures quite new to me. Passages which formerly appeared hard to be understood, seemed plain as the A, B, C. Earthly crowns, sceptres, and thrones, appeared quite paltry in my eyes, and not worth desiring. I felt a complete contentment with my lot in life. I trembled to think of any abatement of my faith, love, and sensibility: it required resolution to be resigned to remain long in the world. Indeed I could scarce admit the idea of long life: I feared the trials and vicissitudes connected with it; but was completely silenced with that noble saying of our reigning Redeemer, My grace is sufficient for thee.' I saw I was fully warranted to mind the things of to-day; leaving the concerns of to-morrow to his wise disposal. I felt it easy to introduce spiritual conversation wherever I was, and to recommend Christ wherever I went. I saw that every thing acceptable to God, or comfortable to ourselves, was the product of divine power. I saw the folly and criminality of being too much in company, though composed of the best people in the world. I feel nothing more conducive to internal peace and prosperity than a regular, meek, even walk.'-pp. 109, 110.

Happily for himself his attention was now called off from his own frames and feelings, and was directed to that only Saviour who is the hope of a dying world. This is the great secret of religious peace, and was persevered in by Mr. Campbell through the whole of his subsequent life. At this period he belonged to the Church of Scotland, and there appeared to be no probability of his ever seceding from her communion. The subject is discussed in the course of his correspondence with Mr. Newton, which throws an interesting light on the character of that excellent man, as well as illustrates the progress of Mr. Campbell's mind.

The following is the only instance for which we can find

space.

'It would seem that Mr. Campbell had asked him the meaning of the Easter sacrament, in the Church of England; for he says, in 1795, 'I smile at your not knowing the meaning of Easter.' The venerable Bede, writing in praise of a contemporary, thought himself bound in conscience to close with this censure, But, poor mistaken man! he did not keep Easter in our way.' I consider many modern disputes of the like importance.' When Mr. Campbell understood Easter, he said, The Scriptures are silent about commemorating the glorious event of Christ's resurrection once a year; but instruct us to do so fifty-two times, or every sabbath.' Mr. Newton had also commended the Prayer-book to him; not, of course, for the brevity of the service, but for the sublimity of certain parts. The truth of the latter recommendation Mr. Campbell felt; but said, in answer, 'Does it not seem just not a little ludicrous, to imagine the apostles carrying a buik to pray by?' Mr. Newton said, 'Remember, we never touch this subject again.' And they never did. They both acted wisely in this; for Mr. Campbell had the blood of the Covenanters in his veins, and Mr. Newton had been a dissenter. They thus knew each other's secrets too well to push the argument to an issue. They did, however, discuss the general question of episcopacy occasionally; and so pointedly at one time, in reference to the control of bishops over the clergy, that Mr. Newton could only prove his own freedom by his bishop's heedlessness. 'I can assure you,' he wrote, 'that however strange some may think it, I am glad, and have much cause to be thankful, that I am what and where I am. I think, with respect to man, we are properly the Independents. The bishops in England interfere with us no more than the bishops in Italy, except in requiring us to appear and answer to our names, once in three or four years.' 'No questions are asked, nor any fault found by our superiors. Lett. A.D. 1795. A queer compliment to the bench,-Mr. Campbell thought. Mr. Newton added, with more discrimination, I am not very fond of either assembles, synods, benches, or boards. Ministers are like flowers, which will preserve their color and scent much longer, if kept singly, than when packed together in a nosegay or posy. Then they quickly fade and corrupt. Their associations, in my judgment, should always be voluntary and free. There are ten or a dozen of us in London who frequently meet. We deliberate, ask and give advice, as occasions arise; but the sentiment of one, or even of the whole body, is not binding upon any. We hear what each person has to say, and then each judges and acts for himself. Thus, though we sometimes differ, we always agree, and live in harmony and love.'-pp. 229-231.

One of the earliest circumstances which tended to alienate his confidence from the Established Church was the promiscuous communion at the Lord's Supper which it admitted. 'It was contrary to my conscience,' he says, 'for I began to per'ceive from the Bible that a church of Christ,-the meaning of ' which I had never once thought of before, was a society of 'believers, and not a visible mixture of his friends and enemies. But I did not see at the time how I could better myself. I

saw some societies whose form I approved, but found them shut up from the fellowship of all christians except such as 'jumped with them in every minutia.' In this paragraph Mr. Campbell points out a perplexity which has been and still is experienced by many reflecting men, and which deserves more serious regard at the hands of dissenters than it has hitherto received. We perceive the radical unsoundness of a state church, but are far from presenting to the view of many pious episcopalians such a conformity to the spirit of Scripture exhortations as they desiderate. Sensible of the numerous deficiencies of their own church, they yet remain within her pale, in utter despair of finding a more perfect way. This may be erroneous and criminal; it may be the result of prejudice, shortsightedness, or ignorance, but it becomes us to inquire, and that most seriously, whether there is not in some of our modes of procedure much that is adapted to occasion and foster such a feeling. A devout and searching inquiry directed to this point might possibly bring out a result which, however mortifying to our pride, would highly conduce to the extension of a voluntary christianity. The catholicity of the church is as essential to its prosperity as its purity, and Mr. Campbell was therefore right in refusing to join himself with those whose views were so sectarian as he describes. The fellowship of the saints is a right claimable by every believer, not a privilege to be conferred or withheld at the option of individuals or of a society.

His alienation from the Established Church was further promoted by some decisions of the General Assembly, which he thought to be indicative of an utter disregard to the spiritual interests of his countrymen. The truth is, that he belonged by natural disposition to the movement party. He came into public life just when evangelical religion was beginning to raise its head in Scotland, and sympathized heartily with its spirit and hallowed purpose. He was too active and zealous, too intent on doing good, and too skilful in devising new modes of accomplishing it, to confine himself within the prescribed limits of ecclesiastical rule. There was no affinity between the elements of his character and the cold, heartless formalism of a state church. Hence arose his estrangement, which, proceeding slowly and, in its earlier stages, unconsciously to himself, ultimately conducted him to those great principles of self-government and voluntary support which form the basis of our church polity.

Mr. Philip has furnished some interesting information respecting the apostolic labors of the Messrs. Haldane, Aikman, and Ewing, in most of which Mr. Campbell took an active part. These gentlemen, particularly the former, were prominent actors

in those religious movements which gave a new character to Scottish piety, by rendering it more evangelical and active than it had previously been. In Scotland, as in England, the state church, while preserving the forms of religion, had suffered its spirit wholly to evaporate. A spiritual lethargy prevailed throughout the land; the very nature of christianity was misapprehended; and formalism and ungodliness were substituted for the humbling and sanctifying faith of the gospel of Jesus Christ. In such circumstances, the Messrs. Haldane nobly consecrated their property and talents to the spiritual benefit of their countrymen. The rectitude of their intention is beyond all question, and that a large amount of good may be traced directly or indirectly to their exertions, is equally unquestionable. Yet truth compels the admission, that they were far from being thoroughly furnished for the work which they undertook. The history of their labors is full of warnings as well as of encouragement, and may be advantageously studied by all who are situated similarly to themselves. It is not our present province to enter into the particulars of their history. Let those dwell upon their errors who can find pleasure in such employ; we prefer rather pointing to the good of which they have been the honored instruments. The following is Mr. Campbell's account of one of the most important of the many measures which these gentlemen adopted for the spiritual benefit of their countrymen. The African scheme referred to was a proposal to bring over some negro children from the colony of Sierra Leone, to be educated in this country, with a view to their returning to Africa as instructors of others.

About a year and a half after this, I was invited by Mr. Haldane to meet a few excellent christians, who were to sup at his house. At one time there was a short pause in the conversation, when, I suppose, every one was thinking what topic he could start. A Mr. Alexander Pitcairn, who sat opposite to me, said, Mr. C., what is become of your African scheme? I have not heard any thing of it for a long time.' Not one present could possibly have imagined that the conversion and everlasting salvation of thousands was connected with Mr. P. asking that question. To which I replied, 'It is put off to the peace!' which created a general smile, as few expected peace till Buonaparte had got the world under his feet. Mr. Haldane asked, from the head of the table, what African scheme I had, never having heard of it? This I answered as briefly as I could, but added, 'I had another scheme in my head, as important as the African one.' What is that?' To have a Tabernacle built in Edinburgh.' 'What is that?' asked Mr. Haldane. The Tabernacle in London is a large place of worship, supplied by popular ministers, of different denominations, coming up from the country, and preaching for a month. The crowds that it attracts, and the good that has been done, are very great.' All agreed