I arrived is this country with credentials is my pocket from a sect of Presbyterians known by the name of Seceders. These credentials certified that I had been, both is Ireland, in the Presbytery of Market Hill, and in Scotland, in the Presbytery of Glasgow, a member of the Secession Church, is good standing. My faith in creeds and confessions of human device was considerably shaken while in Scotland, and I commenced my career, is this country, under the conviction that nothing that was not as old as the New Testament should be made an article of faith, a rule of practice, or a term of communion among Christians (The Christian Baptist, II).

I had unfortunately formed a very unfavorable opinion of the Baptist prey there as then introduced to my acquaintance, as narrow, contracted, illiberal, and uneducated men. This indeed, I am sorry to say, is still my opinion of the ministry of that Association at that day; and whether they ass yet much improved, I am without satisfactory evidence.

The people, however, called Baptists, were much more highly appreciated by me than their ministry. Indeed, the ministry of some sects is generally in the aggregate the worst portion of them. It was certainly so in the Redstone Association thirty years ago. They were little men in a big office. The office did not fit them. They had a wrong idea, too, of what was wanting. They seemed to think that a change of apparel-a black coat instead of a drab-broad rim on their hat instead of a narrow one-a prolongation of the face, and a fictitious gravity-a longer and more emphatic pronunciation of certain words, rather than scriptural knowledge, humility, spirituality, zeal, and Christian affection, with great devotion and great philanthropy were the grand desiderata . . .

I confess, however, that I was better pleased with the Baptist people than with any other community. They read the Bible, and seemed to care but little for anything else in religion than "conversion" and "Bible doctrine." . . . They pressed me from every quarter to visit their churches, and, though not a member, to preach for them. I consented through much importunity, and during the year I often spoke to the Baptist congregations for sixty miles around. They all pressed us to join the Redstone Association.

We laid the matter before our church is the fall of 1813. We discussed the propriety of the measure. After much discussion and earnest desire to be directed by the wisdom which cometh from above, we finally concluded to make an overture to that effect, and to write out s full view of our sentiments, wishes, and determination on that subject. We did so. Some eight or ten pages of large dimensions, exhibiting our remonstrance against all human creeds as bonds of union or communion among Christian churches, and expressed a willingness, on certain conditions, to cooperate or unite with that Association; provided only, and always, that we should be allowed to preach and teach whatever we learned from the Holy Scriptures, regardless of any creed or formula in Christendom. A copy of this document, we regret to say, was not preserved; and when solicited from the Clerk of the Association, was refused.

The proposition was discussed at the Association; and, after much debate, was decided by a considerable majority in favor of our being received. Thus was union formed. But the party opposed, though small, began early to work, and continued with a perseverance worthy of a better cause (The Millennial Harbinger, V. No. 1, Third Series; 345-347. Bethany, Va., 1848).

It was his habit occasionally to peas through the southern portions of Ohio and Indiana and Illinois, and through the fine blue grass region of Kentucky and the rich farming sections of the Missouri River, where the farmers are and always have been exceedingly intelligent and hospitable. Perhaps there is not a finer set of people on the face of the globe. These interesting pilgrimages began somewhere about 1824, or perhaps a little earlier than 1820-that era, and lasted perhaps a quarter of a century with some intervals. His discourses attracted vast crowds of people, who came from distant points and who listened to every word that fell from his lips and felt in their heart of hearts all the burning seal of Peter the Hermit. At that time the religious propensities of the people were very strong, and there were but few churches in the country and no places of amusement. People would ride fifty miles to attend a large baptizing, a camp meeting or a religious debate. Mr. Campbell was regarded as a kind of religious Goliath, and was met at every cross road and every toll gate by well intentioned, half informed preachers of the different denominations and challenged to produce his credentials, to enter into a discussion in defense of his original and peculiar views. Our hero was nothing loth to do so. Such opportunities were precisely what he desired. A vast audience would gather together to hear what to them was vastly more attractive than a great battle to the death between two celebrated gladiators.

These debates were brief and decisive. Campbell floored his opponents in a few moments. Their arguments fell to pieces as if they had no more strength than a potter-s vessel. So quickly was all this accomplished that they could hardly realize their discomfiture. The people saw all of this and it made Campbell thousands of proselytes; and their children and their children-s children have to this day stuck to his church like grim death, and they will stick for generations to come.

The first churches planted and organized since the great apostasy, with the Bible as the only creed or church book, and the name Christian as the only family name, was organized in Kentucky in the year 1804 (Rogers).

When he came into Kentucky, I heard him often in public and in private. I was pleased with his manner and matter. I saw no distinctive feature between the doctrine he preached and that which we had preached for many years, except on baptism for the remission of sins. Even this I had once received and taught, as before stated, but had strangely let it go from my mind, till Brother Campbell revived it afresh. I thought then he was not sufficiently explicit on the influences of the Spirit, which led many honest Christians to think he denied them. Had he been as explicit then, as since, many honest souls would have been still with us, and would have greatly aided the good cause. In a few things I dissented from him, but was agreed to disagree (Rogers).

Their aid gave a new impetus to the Reformation which was in progress, especially among the Baptists of Kentucky; and the doctrine spread and greatly increased in the West. The only distinguishing doctrine between us and them was, that they preached baptism for the remission of sine to believing penitents. This doctrine had not generally obtained among us, though some few had received it, and practiced accordingly. They insisted also upon weekly communion, which we had neglected. It was believed by many, and feared by us, that they were not sufficiently explicit on the influences of the Spirit. Many unguarded things were spoken and written by them on this subject, calculated to excite the suspicions and fears of the people, that no other influence was needed than in the written word; therefore to pray to God for help was vain. The same thing had been objected to us long before; for we also had been unguarded in our expressions. In private conversation with these brethren our fears were removed, for our views were one (Rogers).

Such were the capital positions of A. Campbell and those with him. It is scarcely necessary to say, what is so palpably, from the extracts already presented, and others that might be made, that father Stone and those with him occupied substantially the same ground.

Of course, therefore, a union might be expected.

Now then, let us call before us the local positions of the parties, as well as their religious relations.

In the year 1828 there were great religious excitements among the various denominations in Kentucky, but especially among the Baptist Churches. Hundreds and thousands were immersed among them, in the north of Kentucky, principally by those preachers who were very much under the influence of A. Campbell. Their converts, of course, were under the same influence. In and about the year -29 or -30, the Baptists, in this part of Kentucky, took a very decided stand against A. Campbell, and those who stood with him. The consequence was, many were separated from them and forced to set up for themselves.

Here, then, were the parties in the field, living is the same neighborhoods and villages, and occupying, religiously, very similar grounds.

We were mutually teaching the same great truths,-telling the world that Christians ought to be one-that human creeds were among the great causes of division-that to believe with all the heart, that Jesus is the Christ, and to put ourselves under his government, were the only requisites to church membership; that subsequently to speak of the Father, the Son, and Holy Spirit, and all other matters of useless controversy, in the language of Scripture, and to live soberly, righteously, and godly, in the present world, are the only requisites of the continued enjoyment of church fellowship here, and place in the church triumphant hereafter.

We could not then keep asunder but by unsaying all that-we had said, sad undoing all we had done. Father Stone and John T. Johnson are to be regarded as the prime movers of this good work. Speaking is refereaoe to it, B. W. Stone says: "Among other Baptists who received and advocated the teaching of A. Campbell, was J. T. Johnson, than whom there is not a better man. We lived together in Georgetown, sad labored and worshiped together. We plainly saw that we were on the same foundation, in the same spirit, and preached the same gospel. We agreed to unite our energies to effect a union between our different societies. This was easily effected in Kentucky; and in order to confirm this union, we became co-editors of The Messenger. This anion, irrespective of reproach, I view as the noblest act of my life (Rogers).

The blood of Christ, then, really cleanses us who believe from all sin. Behold the goodness of Gad in giving us a formal proof and token of it, by ordaining a baptism expressly "for the remission of sins." The water of baptism, then, formally washes away our sins. The blood of Christ really washes away our sine. Paul-s sins were really pardoned when he believed, yet he had no formal pledge of the fact, no formal acquittal, no formal purgation of his sine, until he washed them away in the waters of baptism (Campbell and McCalla Debate).

If the Christians were, and may be the happiest people that ever lived under the moat gracious institution ever bestowed on men. The meaning of this institution has been buried under the rubbish of human traditions for hundreds of years. It was lost in the dark ages, and has never been, till recently, disinterred. Various efforts have been made, and considerable progress attended them; but since the Grand Apostasy was completed, till the present generation, the Gospel of Jesus Christ has not been laid open to mankind in its original plainness, simplicity sad majesty. A veil in reading the New Institution has been on the hearts of Christians (Campbell, The Christina System).

We have had a very large portion of this unhappy and mischievous influence to contend with. Every sort of doctrine has been proclaimed, by almost all aorta of preachers, under the broad banners and with the supposed sanction of the begun Reformation (The Millennial Harbinger, VI).

The select committee appointed to consider and report "what ought to be done in reference to the new doctrines and practices which have disturbed the peace and harmony of some of the churches composing this association," met at the house of Elder Miles Turpin, and having invited and obtained the aid and counsel of Elders Andrew Broaddus, Eli Ball, John Micou, William Hill, Miles Turpin, and brother Erastus T. Montague, after due deliberation, respectfully report the following preamble and resolution for the consideration and adoption of the association.

This association having been from its origin, blessed with uninterrupted harmony, and a high degree of religious prosperity, has seen with unspeakable regret, within a few years past, the spirit of speculation, controversy and strife, growing up among some of the ministers and churches within its bounds. This unhappy state of things has evidently been produced by the preaching, and writings of Alexander Campbell, and his adherents. After having deliberately and prayerfully examined the doctrines held, and propagated by them, and waited long to witness their practical influence on the churches, and upon society in general, we are thoroughly convinced that they are doctrines not according to godliness, but subversive of the true spirit of the gospel of Jesus Christ-disorganizing and demoralizing in their tendency; and, therefore, ought to be disavowed and resisted, by all the lovers of truth and sound piety.

It is needless to specify, and refute the errors held and taught by them; this has been often done, and as often have the doctrines, quoted from their writings, been denied, with the declaration that they have been misrepresented or misunderstood. If after more than seven years- investigation, the most pious and intelligent men in the land are unable to understand what they speak and write, it surely is an evidence of some radical defect in the things taught, or in the mode of teaching them. Their views of sin, faith, repentance, regeneration, baptism, the agency of the Holy Spirit, church government, the Christian ministry, and the whole scheme of Christian benevolence, are, we believe, contrary to the plain letter of the New Testament of our Lord and Saviour.

By their practical influence, churches long blessed with peace and prosperity, have been thrown into wrangling and discord-principles long held sacred by the best and most enlightened men that ever lived or died, are vilified and ridiculed as "school divinity," "sectarian dogmas," &c. Ministers, who have counted all things but lose, for the excellency of the knowledge of Christ Jesus, are reprobated, and denounced as "visionary dreamers," "mystifiers," "blind leaders of the blind," "hireling priests," &c., &c. The church in which many of them live, and from which they call it persecution to be separated, is held up to public scorn as "Babylon the mother of harlots, and abominations of the earth." The most opprobrious epithets are unsparingly applied to principles which we think clearly taught in the Word of God, sad which we hold dear to our hearts. While they arrogate to themselves the title of "Reformers," it is lamentably evident, that no sect in Christendom needs reformation more than they do.

While they boast of superior light and knowledge, we cannot but lament, in their life and conversation, the absence of that "wisdom that is from above, which is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy." In fine, the writings of Alexander Campbell, and the spirit and manner of those who profess to admire his writings and sentiments, appear to us remarkably destitute of "the mind that was in Christ Jesus," of that divine love "which suffereth long, sad is kind, envieth not, vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil." Whenever these writings sad sentiments have to any extent, been introduced into our churches, the spirit of hypercriticism, "vain janglings and strife about words to no profit, but to the subverting of the hearers," have chilled the spirit of true devotion, and put an end to Christian benevolence sad harmony.

If the opprobrious epithets, and bitter denunciations, so liberally heaped upon us by Mr. Campbell and his followers, are deserved, they, as pious and honorable men, cannot desire to live in communion with us; and if they are undeserved, and designedly slanderous, this of itself would forbid our holding them in Christian fellowship. If, indeed, they have found the long lost key of knowledge, and are the only persons, since the days of the apostles, who have entered and explored the divine arcanum, it is due to themselves-to purblind Christendom-to the world-to truth-to God, that they should, in obedience to the divine command, clothed in the shining garments of truth and righteousness, walk out of "Babylon," and concentrating their light, exhibit a true sample of the "ancient order of things"; and diffuse around them a blare of "love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance." Until they do this, grave and thinking men, whose hearts are sickened with the depravity of the times, and who mourn a sad and general departure from truth and holiness, would voluntarily come out from "the present corrupt order of things," and holding sweet communion with one another, and with their God, let their light so shine that others seeing their good works, might be induced to glorify their Father in heaven; but, alas) they appear to be a strange anti-sectarian, dogmatical sect, who live only is the fire of strife and controversy, and seek to remain in connection with the existing churches, that they may with the greater facility obtain materials for feeding the disastrous flame.

In every aspect of the case then, a separation is indispensably necessary. The cause of truth and righteousness requires it-the beat interests of all the parties concerned demand it.

We, therefore, the assembled ministers, and delegates of the Dover Association, after much prayerful deliberation, do hereby affectionately recommend to the churches in our connection, to separate from their communion all such persona as are promoting controversy and discord, under the specious name of "Reformers" That the line of distinction may be clearly drawn, we feel it our duty to declare, that whereas Peter Ainslie, John Du Val, Matthew W. Webber, Thomas M. Henley, John Richards and Dudley Atkinson, ministers within the bounds of this Association, have voluntarily assumed the name of "Reformers," in party application, by attending a meeting publicly advertised for that party, and by communing with, and otherwise promoting the views of the members of that party, who have been separated from the fellowship and communion of Regular Baptist churches-therefore

Resolved, That this Association cannot consistently, and conscientiously receive them, nor any other ministers maintaining their views, as members of their body; nor can they in future act in concert with any church, or churches that may encourage or countenance their ministrations.

In order that we may be able to see things as they now are, let us look back to the state of things as they were in 1832, when the friends of effort began to agitate the plan of a Baptist State Convention, as the only expedient which then appeared practicable, to save the denomination from utter anarchy sand ruin; and what do we see- Previous to that tremendous shock which the Campbellistical heresy inflicted upon the denomination in the west, and by which one-half of the churches in this State were rived asunder, and a large proportion of the ministry subverted, the denomination in Kentucky numbered somewhere about 400 churches, contained between 25 and 30,000 members, who were nerved by about 250 to 300 preachers. This we suppose to be about the statistical condition of the denomination, in 1828 and -30, when Campbellism broke out in our churches; and had they been united, properly instructed and disciplined, that schism never would have occurred; but they were deficient in all these respects. They were generally descendants from Virginia Baptists, and had been cradled and schooled in settled aversion to clerical distinction and clerical support, by legal enactment, as it was in the State before the Revolution; but they had suffered these correct opinions to degenerate into an entire, practical neglect of the ministry, and with a large proportion this degeneracy had become sentimental; so that they did not only deny the right of earthly potentates and national hierarchies to control their consciences, and gather tax by law to the support of the Episcopal clergy, whom they did not acknowledge as the ministers of Christ; but they proceeded farther to deny the authority of Christ, to demand a support for those whom they acknowledged to be chosen and sent by him, as his ambassadors. They averred that they were under no obligation to support the gospel, and regarded their contributions to the ministry (if they ever made any), as mere acts of charity. And so prevalent was this sentiment, that it was selected as a popular topic for the pulpit by the ministry,- and many have rode into popular favor upon this hobby. No preacher, therefore, who wished to keep his credentials, dared to oppose the popular current and tell the churches their duty. The consequence was, the preachers had to engage in secular employments, for support, deprive themselves of study, and preach when they could; so that there was not, even five years ago, one settled pastor in Kentucky, nor one minister supported, and not one that performed pastoral labor, except in the Louisville church. A very few churches had preaching twice a month; once a month was thought to be the rule of perfection, and beyond this few aspired, while a large proportion were entirely destitute; and yet if you would attend one of those monthly Sabbath meetings, you would see from one to half a dozen ordained and licensed preachers, assembled to avail themselves of the stated preacher-s popularity, in calling out an assembly, in order to show their talent in preaching; and often have the moat patient assemblies imaginable, been drilled half to death by this system of ministerial polygamy, when all the country for miles around was left in perfect destitution. We will venture to assert that not more than a third of the ministry were employed, taking one Sabbath with another, the year around. And yet, if this miserable state of things had been all, the trouble would not have been half so great; but, alas( the fever of faction raged in all the violence of embittered personal strife. The controversy between Elkhorn and Licking Associations, had been insinuating its poison into the vitals of society for years, and when the cause of personal pique was worn threadbare, the original pugilists forced it into a doctrinal difference, and the whole denomination was kept in agitation and turmoil upon the subject. Nothing was heard from the pulpit but the extremes of these opposite sentiments; nothing was Gospel to the different parties, but what favored their side of the question in the most ultra forms; and nothing error but what opposed it; so, that one wide and deep line divided the denomination and every church in it; giving all on one aide to Calvinism, and all on the other aide to Arminianism; neither party as such deserved the appellation bestowed upon it by the other, but still as perfectly separated upon these lines, as are the antipodes; and the spirit of war was rife among them, as when their fathers and the red man battled on the Bloody Ground. All the ties of Christian fellowship were sundered, the order of society broken up, and little else was talked about in social or religious circles but these matters of party strife and feud; and thus were the materials prepared for the convulsion which ensued. A volcanic fire burned to the very center of the denomination; which finally burst out in one widespread and ruinous disruption, by which the extremes of those parties were thrown off at opposite poles; the ultras on one side to Campbellism, and those on the other to antinomian-particularism. Few churches in the State escaped unscathed by this avalanche of error, and not one wholly untainted with the spirit of jealousy, captiousness, and discord which it engendered, and from which the denomination has not yet recovered; and hence the suspiciousness and jealousy manifested toward those who are engaged in efforts to do good.

The spirit of antinomian-particularism, has not yet fairly worked off, and is still throwing up its murky fires, and threatening some of our churches with anarchy and disunion: Not so with Campbelliem; it rode upon the passion of its votaries with the speed of a dromedary, and did its work of destruction in a hurry, by which the denomination in Kentucky was reduced to something like 20,000, with perhaps near 200 preachers, while the number of churches remained undiminished. We appeal to the candor of every one, whether friend or foe, who has any personal acquaintance of those times, for the truth of the statements here made, and also for the gentleness which we have evinced in coloring the drapery (The Baptist Banner and Western Pioneer, April 30, 1840).