“… shed every bit of moral filth and evil …” (James 1.21)
NOTE: Following is the discussion guide we’ll use tomorrow (April 5) in our LIFE groups at MoSt Church. This guide will enable your follow-up of my sermon that morning. To find previous group discussion guides, look under the category title “LIFE group guides” and you’ll find an archive of previous issues.
Stated in a single sentence, this is the purpose of this morning’s sermon.
To declare, and to delve into some of the power of, the fulcrum of faith: “He is risen!”
These Scriptures form some of the foundation of this sermon.
• … after I’m raised up, I’ll go before you to Galilee. (Matthew 26.32 CEB)
• He isn’t here! He is risen from the dead! Remember what he told you back in Galilee, that the Son of Man must be betrayed into the hands of sinful men and be crucified, and that he would rise again on the third day.” (Luke 24.6-7 NLT)
• This Jesus, God raised up. We are all witnesses to that fact. He was exalted to God’s right side and received from the Father the promised Holy Spirit. He poured out this Spirit, and you are seeing and hearing the results of his having done so. (Acts 2.32-33 CEB)
• Remember Jesus Christ, raised from the dead … that is my gospel … (2 Timothy 2.8 NRSV)
• … it was not with perishable things … that you were redeemed from the empty way of life handed down to you from your ancestors, but with the precious blood of Christ, a lamb without blemish or defect. He was chosen before the creation of the world, but was revealed in these last times for your sake. Through him you believe in God, who raised him from the dead and glorified him, and so your faith and hope are in God. Now … love one another other deeply, from the heart. (1 Peter 1.18-22 NIV)
Use this icebreaker question to prime the pump for group conversation.
1. Tell us something, anything, that is to you a settled, absolute fact that all can see.
These exercises/questions are meant to help us grapple with some of the Scripture(s) related to this sermon.
1. Read Mark’s brief account of Jesus’ death, burial, and resurrection: Mk. 15.37-16.8.
2. Read Eph. 1.3-14 in The Message as a round, each reading one sentence aloud.
These questions help us discern and share what we sense God’s Spirit is doing as we encounter his word.
1. Faith. Would an unrisen Christ be death to Christian faith? Explain.
2. Hope. What does our Lord’s resurrection do for your take on the (your) future?
3. Love. How does Jesus’ resurrection affect your life here and now in the present?
4. How is the existence/life of the church a witness for/against Christ’s resurrection?
5. If Jesus is risen, then this much is settled, I simply must ________.
These ideas/suggestions are for your use beyond the group meeting; to aid your living out today’s message.
1. Pray aloud each morning: “I will live by your resurrection power today, Lord.”
2. Steadily seek ways to share this faith in your heart with others: “Jesus is risen!”
Among the things that happened this past week in American Restoration Heritage history …
March 29, 1859 – On this day, Leonard Daugherty is born. He becomes the music editor for the Christian Standard (Standard Publishing Co.) and will serve many years with them, compiling several songbooks commonly used among us from the 1890’s until the mid-twentieth century. He is an associate of James A. Harding and commonly conducts gospel meetings with Hall L. Calhoun (arguably J.W. McGarvey’s chief protege).
March 30, 1830 – On this day, someone – who addresses Alexander Campbell as “my dear brother” and who signs his name only as “F” – pens Campbell a letter. Campbell reproduces the letter in its entirety in his paper, Millenial Harbinger. A portion of the letter reads:
“Last evening I attended in this place a meeting of a Bible Class, composed chiefly of members, both old and young. I being pro. tem. the acting ‘Elder,’ was requested by the Deacons to take the lead. No chapter having been previously given out, I asked, What one shall we consider? Elder B____, (an Elder indeed, a blind teacher, 75 years old, who has been the leader of this people upwards of 30 years) named the 13th chapter of Luke. Very well, we all turned to this chapter. After prayer I remarked that I had before me a different translation from the one in common use; and as it was desirable that we should avail ourselves of every means in our power for coming to a right understanding of the Sacred Oracles, if the class would look over, I would read the chapter in Dr. George Campbell’s translation; after which we might note the difference, and profitably consider it. I read. The Elder sat uneasy. As soon as I got through he gave his mind unasked. ‘He was an old-fashioned sort of a man,’ he said, ‘and liked the old Bible better.’ He marked several differences. ‘There is “reform” for “repent,”‘ said he. ‘Now a person may reform, but that isn’t repentance. Repentance means something more. It is a very different thing. Evangelical repentance is a godly sorrow for sin,’ &c. &c. After speaking much against the New Translation, he called upon the Deacons to instruct me into the proper manner of conducting these meetings. I turned to them for instruction. They wished me to take my own way. I therefore proceeded to make some further remarks on this translation, to ask and answer, to hear asked and answered, questions upon the chapter.
“I will only add, if not deceived, I do ardently desire to see a pure speech, the ancient gospel, and ancient order of things, fully restored among the people of God. Yours in hope of immortality, through a crucified Savior – F.”
Sound familiar? Apparently, some things never change (e.g. – disagreements and disgruntlement over versions of the Bible, differences and tensions between generations, the view that the older ways were better ways, etc.).
* Also on this same day and year (March 30, 1830), David Statts (“D.S.”) Burnet marries Mary Gano. Mary is the youngest daughter of John Stites Gano and a cousin of John Allen Gano (who was mentioned in the March 24 post in this series).
It is interesting to note just how many of the leading figures of the earliest years of the Restoration Heritage are related to each other by blood and/or marriage. This seems to me, at least in the course of my research thus far, especially true of the second-generation of leaders (as might be expected). While I haven’t attempted to keep a tally, the number is not insignificant.
* March 31, 30 – The exact date of the crucifixion of Jesus Christ has been a matter of scholarly debate for centuries, and remains a question today. However, it is on this day in 30 A.D. that the Restoration Heritage scholar J.W. McGarvey believes Jesus died in Jerusalem at the hands of men for the sins of all of humanity and to defeat the powers of darkness. This date is recorded in The Fourfold Gospel, a work of J.W. McGarvey and Philip Y. Pendleton, first published in 1914 (three years after McGarvey’s death).
Interestingly, this date disagrees with the commonly held belief among the rank-and-file members of Churches of Christ that the crucifixion occurred in 33 A.D. In fact, a great many church buildings constructed by Churches of Christ in the 20th century will have affixed to them a plaque stating that the church of Christ was “established in 33 A.D.” Had McGarvey lived to see one of these signs (he died in 1911) he would surely have given it an eye-roll.
* March 31, 1881 – On this day J.M. Mathes, one of the earliest and most influential preachers in our heritage in the state of Indiana, has an article published in The Evangelist (the paper started by Walter Scott). The article is entitled “The Organ Once More” and speaks to the use of instrumental music in corporate worship. Mathes, watching a steady stream of churches in Indiana adopt the use of instruments, would rather have things otherwise, but despite such convictions, he refuses to make such a test of fellowship and continues to wok and worship with brethren on both sides of the aisle. He says:
“I am opposed to the organ in the worship, but make no factious opposition to it. I suffer no organ to drive me from my place in the church of Christ, nor from my duty as a disciple of Christ.”
Mathes‘ forbearance, as well as his valuing union over a particular stance on this issue, is intriguing. As for us today, whether we’re looking back into history or thinking of matters of the present day, we do well to keep more than just two colors on our palette with which to paint our understanding of things on the canvas of our mind. After all, which one of us sees everything in black and white? J.M. Mathes understood that well.
* April 1, 1807 – Thomas Campbell leaves Ireland and begins a roughly five-week journey to the United States. His intent is spy out the land, so to speak, and move his family to the States. His trip is prompted by health factors; his doctors are urging him to find a different occupation on account of the stress of (1) overwork and stress (he is a school teacher and a Presbyterian minister, greatly frustrated over the entrenched attitudes and pervasive disunity of his church tribe) and (2) to relocate to a climate more conducive to improvement in his health. Thomas acts on their advice and so, sets out on this journey alone, his wife and children remaining in Ireland for now. He leaves his son, nineteen year-old Alexander, in charge of the academy that he and Alexander have operated together at Rich Hill. It will be the fall of 1809 before Alexander, and the rest of Thomas’ family, arrives in the States.
All of this gives me pause to wonder: would any of us be doing anything close to what we’re doing these days in terms of faith if Thomas Campbell had simply acted like a great many of us guys – shrugging off, or postponing acting on, a doctor’s advice?
* April 1, 1834 – In a letter to Peyton C. Wyeth in England, Alexander Campbell speaks of his estimation of the current membership size, organization, and growth rate of those associated with the Stone-Campbell Movement in the United Sates. Campbell’s reply, in part, reads:
“From the best information I can gather, there are about one hundred and fifty thousand brethren in the Reformation in the United States: but of those there may not be organized into churches more than from five to eight hundred into churches. Many of them are large – from one to four hundred members – many from fifty to one hundred. But the revival has been very great. Since you left us last year, there could not be less than ten thousand immersed in the United States and Canada.”
John Allen Hudson records this matter in his book entitled The Church in Great Britain.
April 2, 1841 – It is Barton W. Stone’s understanding of Scripture that Christian union will usher in Christ’s return. And it is today that his dream of a grand meeting of leaders from across the spectrum of Christendom to discuss Christian unity and to bring an end to sectarian strife is finally realized.
Depressingly so. For though the gathering’s objective is to be “a convention of all denominations of Christians” in the state of Kentucky with Alexander Campbell being one of the chief speakers, it is poorly attended.
Knocked down, but not out, Stone gets up, regroups, and takes another run at organizing the same sort of event two years later in 1843 … with even worse results. At that time, not enough people even commit to be representatives for the convention to make.
Stone is broken-hearted, but not in despair; he continues to hold on tight to his dream of Christian unity, even though now he is much more muted about it. He dies the following year (1844).
April 3, 1826 – Alexander Campbell writes in the Christian Baptist regarding some of his relationship with his father, Thomas, and also how he seeks to be his own man when it comes to understanding the Bible.
“I call no man master upon the earth; and although my own father has been a diligent student, and a teacher of the Christian religion since his youth; and in my opinion, understands this book as well as any person with whom I am acquainted, yet there is no man whom I have debated more, and reasoned more, on all subjects, than he – I have been so long disciplined in the school of free inquiry, that, if I know my own mind, there is not a man upon the earth whose authority can influence me, any farther than he comes with the authority of evidence, reason, and truth. To arrive at this state of mind is the result of many experiments and efforts; and to me has been arduous beyond expression. I have endeavored to read the Scriptures as though no one had read them before me and I am as much on my guard against reading them today, through the medium of my own views yesterday, or a week ago, as I am against being influenced by any foreign name, authority, or system whatever.”
This is one of those quotes that make me wish I could step into a time transport machine and be whisked back to the moment this statement was penned and engage the author in a brief conversation. I imagine myself standing beside Alexander, looking over his shoulder at the paper and pen, and then remarking (perhaps speaking in some way as they did then):
“Do you mean to say, sir, that such an effort is practical and essential? Do you actually believe it is wholly possible for an individual to read any portion of Scripture at all and simultaneously be completely devoid of influence by others? It seems to me that such a task can, yea, must, be a lofty, indeed, necessary, goal, but ultimately, it cannot ever be fully realized or attained. No man completely knows the exact depth of the deep waters of his own mind, does he? We all are subtly and unconsciously influenced by a multitude of others, past and present, most of whom we did not, nor ever will, know. It seems to me this is as sure a fact as the fact that we are influenced by the sunlight falling on this very page now anchored by your palm, even though we cannot see the sun directly. And so, if in stating the matter here as you just have, you actually mean to say that such a stance in attitude is a noble and necessary ‘goal,’ please add a sentence here and say so. To the point: is this mind you seek something you shoot for, though you know you are inadequate to the task and will inevitably fall short, or is it something you believe you shoot with, absolutely essential to hitting the mark? For the sake of all who seek truth, please state for us the fact of the matter.”
Oh, to hear how he would respond!
April 4, 1825 – As Alexander Campbell continues his article series in the Christian Baptist entitled “A Restoration of the Ancient Order of Things,” he makes the following statements:
“I have no idea of seeing, nor one wish to see the sects unite in one grand army. This would be dangerous to our liberties and laws. For this the Savior did not pray. It is only the disciples of Christ dispersed amongst them, that reason and benevolence would call out of them. Let them unite who love the Lord …
“… the constitution of the kingdom of the Saviour is the New Testament, and this alone is adapted to the existence of his kingdom in the world. To restore the ancient order of things this must be recognized as the only constitution of this kingdom. …”
“When the ancient order of things is restored, neither more nor less will be demanded of any applicant for admission into the kingdom, than was asked by Philip. And every man who solicits admission in this way – who solemnly declares that, upon the testimony and authority of the holy apostles and prophets, he believes that Jesus is the Messiah, the Son of the living God, should forthwith be baptized without respect to any questions or dogmas derived wither from written creeds or church covenants.”
Among the things that happened this past week in American Restoration Heritage history …
* March 22, 1829 – Today, for the first time, the Baptist church in Windham (in the ‘Western Reserve,’ as the western portion of Ohio is known at that time), begins observing the Lord’s Supper on a weekly basis. The church had been “constituted a church of Christ” the preceding May by Thomas Campbell and Marcus Bosworth. To be “constituted a church of Christ” a group of believers rejects existing creeds and confessions and begins to look to the “New Testament as a perfect rule, directory and formula for the faith, discipline, and government of the church.”
In a letter from William Hayden (a preaching partner with Walter Scott) to Thomas Campbell in May 1830, Hayden speaks of the period of change within the congregation from its existence as a Baptist church to a church within the Restoration Heritage. Matters of transition were not conducted overnight, but were gradually phased in.
“A wise forbearance ruled the church, and they eventually all came to the unity of the faith and practice of the apostolic order.”
In his letter to Campbell, Hayden also comments on the spread of the Restoration Heritage in the Western Reserve:
“The Word of God has great success with us. The churches are growing in knowledge, spirituality and numbers. New churches are rising up in very many towns on the Reserve, where we are laboring.”
* March 22, 1833 – On this day, thirty-three year old Absalom Rice, one of the earliest pioneer preachers in Missouri, pens a letter to Alexander Campbell reporting on some of the spread, trials, and influence of the Restoration Heritage in “the West” (i.e. – east central Missouri). Campbell publishes the letter in the Millenial Harbinger.
“Calloway County, MO., March 22, 1833
“Surrounded with opposition by all sectarian societies, and as far in the wilds and forests of the West, we, a few names, constituted ourselves on the second Lord’s Day of December , 1832, into a congregation of the Lord; there being only nine in number, three males and six females. We have since increased to twenty-three in number, and I am of opinion that the prospect is somewhat flattering for gaining many more. Our friends of the Baptists and other denominations have many hard sayings concerning our belief, but utterly refuse investigation. But I have succeeded in getting some of them to read for themselves, and they confess that they find no such views in your writings as are attributed to you. I received a request a few days ago to visit a Methodist society, 20 miles distant. They had got hold of the Harbinger, and in spite of all their priests can do, are about to blow up. Light is spreading, and men’s minds cannot be much longer manacled by sectarianism. – Absalom Rice“
* March 23, 1827 – John Franklin Rowe is born just outside of Greensburg, Pennsylvania. He will grow to become a significant writer and publisher in the Restoration Heritage. He is most remembered for his work with the American Christian Review (1867-1886), his own paper (Christian Leader – 1886-1897), and, most significantly, his book entitled History of Reformatory Movements: Resulting in a Restoration of the Apostolic Church, with a History of the Nineteen General Church Councils (1884). Rowe’s book of history, virtually excising the record of Barton W. Stone and his influence from the work of the Stone-Campbell Movement, depicts Campbell’s work as the summit of the mountain that all preceding reformation movements have attempted to climb. This book helps seal this understanding of the Restoration Heritage’s place in history in the minds of many young ministerial students for nearly half a century. It is not until the appearance of F.W. Shepherd’s book The Church, the Falling Away, and the Restoration in 1929 (published by a son of John Franklin Rowe) that Rowe’s history is superseded.
* March 23, 1830 – On this day, Robert B. Semple, a prominent Baptist preacher in Virginia of the time, pens a letter to Alexander Campbell regarding the work of the Holy Spirit and the interpretation of Scripture. Campbell publishes Semple’s letter, and his reply, in the Millenial Harbinger (vol.1, no.3). In his reply to Semple, we learn of some of Campbell’s early quest and habits toward understanding Scripture, who he has read after, and what a change of approach and mind has taken place within him.
“From the age of sixteen I read devoutly, at intervals, the most ‘evangelical writers.’ … ‘Dr. John Owen was a great favorite with me; I read most of his works …
“… how laboriously and extensively I … examined the question of faith. For the space of one year I read upon this subject alone. Fuller, Bellamy, Hervey, Glass, Sandeman, Cudworth, Scott, M’Lean, Erskine, cum multis aliis, were not only read, but studied as I studied geometry. And I solemnly say, that, although I was considered at the age of twenty-four  a much more systematic preacher and text expositor than I am now considered, and more accustomed to strew my sermons with scores of texts in proof of every point, I am conscious that I did not understand the New Testament; not a single book of it. Matthew Henry and Thomas Scott were my favorite commentators. …
“… I began to read the scriptures critically. Works of criticism from Michaelis down to Sharp, on the Greek article, were resorted to. While these threw light on many passages, still the book as a whole, the religion of Jesus Christ as a whole, was hid from me.
“I took the naked text and followed common sense; I read it, subject to the ordinary rules of interpretation, and thus it was it became to me a new book.
“… as I learned my Bible I lost my orthodoxy, and from being one of the most evangelical in the estimation of many, I became the most heretical. I can only say for the spirit which actuated me, that it was a most vehement desire to understand the truth. I did most certainly put the world out of my sight. I cared no more for popularity than I did for the shadow that followed my body when the Sun shone. I valued truth more than the gold of Ophir, and I sought her with my whole heart, as for hidden treasure. My eye was single, as King James’ Translators said. I paid no court to the prejudices of the world, and did sacrifice every worldly object to the Bible.
“… I would only add that experience has taught me that to get a victory over the world, over the life of fame, and to hold in perfect contempt human honor, adulation, and popularity, will do more to make the New Testament intelligible, than all the commentators that ever wrote.”
March 24, 1818 – On this day, a Tuesday, Barton W. Stone, Sr. conducts a wedding for Rebecca Willamson Russell and a young veteran of the War of 1812, twenty year-old Thomas Miller (“T.M.”) Allen. Given his experiences in the war, T.M. has lost all interest not only in the church in which he was reared (Presbyterian), but in matters of faith altogether; however, the friendship that is kindled between him and Stone, and hearing Stone preach, ultimately leads to his baptism into Christ by Stone in May 1823.
T.M. is, if anything, a human dynamo, being diligent in focus and labor. Between his marriage (1818) and his baptism (1823), he studies law at Transylvania University, becomes a grand master in a Masonic Lodge (the same lodge in which Henry Clay is a member), and practices law for a time in Indiana with his law partner, James Whitcomb (who later becomes the Governor of Indiana, and then, a U.S. Senator). However, within two years of his baptism, T.M. takes up preaching and John Allen Gano is one of his first converts (July 1827).
In 1836, T.M. and Rebecca move to Boone County, Missouri, and T.M., now making a living by farming, becomes wealthy and purchases several slaves. He treats his slaves well, so well in fact that despite the Emancipation Proclamation and the end of the Civil War, most of his slaves refuse to leave the Allen family (and all keep connection with the family).
Throughout this time, T.M. continues to preach and though he continues to farm, he also travels through much of Missouri and even makes time in the early 1840’s to help edit Stone’s paper, the Christian Messenger. H. Leo Boles once said of T.M.:
“No man did more to spread the cause of Christ in the State of Missouri than did Thomas M. Allen.”
Over the course of his life, T.M. baptizes a total of 3,570 people and plants/organizes eighteen churches.
And what of John Allen Gano? It is an article regarding the weekly observance of the Lord’s Supper that appears (1831) in the Christian Messenger, penned by John Allen Gano, that powerfully influences members of the Stone Movement and so, does much to pave the way the following year (1832) for official union between the Stone and Campbell Movements. Oh, and John Allen Gano is the father of Richard Montgomery (“R.M.”) Gano, a man we will speak more of in a future post.
March 25, 1857 – In the May 1857 issue of the Millenial Harbinger, Alexander Campbell reproduces a letter penned to him on this day, March 25, 1857, telling of the advance of the gospel in Alliance, Ohio. In it we’re allowed to listen in on and overhear the private conversation of a preacher and one coming forward to be baptized. The introduction and letter reads:
“Bro. P.K. Dibble writing to us from Canton [Ohio] under date of March 25 , says – ‘On Monday night last I concluded a meeting of 16 days at Alliance, in this county, which resulted in the organization of a congregation of 53 members. Of this number, 12 confessed their faith in Christ Jesus and were immersed into his death; 6 united from the Baptists, 2 from the Methodists, and 4 reclaimed; the balance were disciples living in Alliance and the neighborhood, many of them not knowing that there were any brethren in the neighborhood besides themselves.
“‘On Monday night I went to the Mahoning and immersed a young lady; as I came out of the water, a physician of that place came forward and said, “Here is water, what hinders me from being baptized?” I answered, “If you believest with all thy heart thou mayest.” He replied, “I believe that Jesus Christ is the Son of God.” We both went down into the water, and I baptized him.'”
March 26, 1830 – On this day, the Book of Mormon makes its first appearance to the public. Not wanting to lend the Book of Mormon any publicity and hoping it will die a natural death by being ignored, Alexander Campbell does not publish a review of it until the following February (1831). He feels prompted to review it then only because rather than dying a quick death, Mormonism’s influence has been increasing. His review in the Millenial Harbinger is nothing less than a broadside and is entitled “Delusions.” Following are a few of Campbell’s comments on the Book of Mormon and the head of the Mormon faith, Joseph Smith:
- Mormonism is “… the most recent and most impudent delusion which has appeared in our time.”
- Joseph Smith is “as ignorant and impudent a knave as ever wrote a book …”
- In publishing the Book of Mormon, Joseph Smith has set forth an “impious fraud.”
- “This prophet Smith, through his stone spectacles, wrote on the plates of Nephi, in his Book of Mormon, every error and almost every truth discussed in New York for the last ten years. … But he is better skilled in in the controversies of New York than in the geography or history of Judea.”
- The Book of Mormon is “without exaggeration the meanest* book in the English language … It has not one good sentence in it. … I would as soon compare a bat to the American eagle, a mouse to a mammoth, or the deformities of a spectre to the beauty of Him who whom John saw on Patmos, as to contrast it with a single chapter in all the writings of the Jewish or Christian prophets. It is as certainly Smith’s fabrication as Satan is the father of lies, or darkness the offspring of night.”
- “Let the children of Mormon ponder well, if yet reason remains with them … Isaiah 44, and if they cannot see the analogy between themselves and the sons of ancient imposture, then reason is of as little use to them as it was to those of whom the prophet spake …”
In addition to the ‘Delusions’ article, Campbell adds a brief article entitled “Sidney Rigdon” (pp.100-101). Sidney Rigdon had once been a preacher in the Restoration Heritage, but had left to join the Mormons early on. Of Rigdon, Campbell has this to say:
“He who sets out to find signs and omens will soon enough find enough of them. He that expects visits from angels will find them as abundant as he who in the age of witchcraft found a witch in every unseemly old woman. I doubt not but that the irreverence and levity in speaking of the things of God, which have been too apparent in Sidney’s public exhibitions for some time past, and which he has lately confessed, may yet be found to have been the cause of this abandonment to delusion.”
[* As in “small-minded, ignoble, inferior in grade, of little consequence, or shabby.”]
March 27, 1824 – We all find strength in, and require strength from, others. And so we might ask: if those of us who are “mere mortals” look to “giants” in faith and scholarship for the articulate expression of matters, to whom do the giants turn? In a great many cases, we will never know, and in cases where we do, it is often people we have not heard of, or who for whatever reasons, are largely forgotten.
On this day, one is born who becomes one of those that one of the giants among us turned for insight into meaning and expression. Namely, on this day, Lanceford Bramblet (“L.B.”) Wilkes is born to Edmund & Cynthia Hartshorn (Houston) Wilkes in Maury County, Tennessee. He will become, among other things, a scholar, preacher, writer, and debater. And though not a name nearly so well remembered today as that of J.W. McGarvey, it was MaGarvey who once said of Wilkes:
“If my life were dependent statement of an argument, I would have Bro. L.B. Wilkes state it.”
March 28, 1855 – On this day, John Naylor writes a letter to Alexander Campbell from Halifax, Nova Scotia. The heart of his letter reads:
“I have been a pretty careful reader of your writings for years, with few intermissions, when I could not obtain them; and as the opportunity casually offers, to write to yourself … Dr. Jeter [Jeremiah Bell Jeter, a prominent Baptist critic of Campbell] charges you with materially modifying your views – or, rather, the expression of your views – and that you have altered your opinion of ministerial education, &c.
“Well, it seems to me, my dear Sir, that he is somewhat correct in some of these matters. You formerly used some terms, and advanced some sentiments, which do not agree with your late publications. I cannot refer to the Christian Baptist at present; but, if my recollection serve me, I think I could cull out a few paragraphs, and not take them from their connection either, which would not quite tally with your late efforts for Colleges.
“However, no person who has ever written one-tithe of the matter that you have done, is less open to the charge than yourself; and it would certainly be very strange if, by garbled extracts, such discrepancies could not be shown.”
Campbell’s reply in Millenial Harbinger begins with these words:
“Touching these changes of which you have spoken, and to which you allude, I have leisure, at present, only to state, that I am not conscious of any change in any Christian doctrine since I wrote the first volume of the Christian Baptist. That my horizon has been much enlarged during the last thirty years, I should be ashamed not to avow. But it has mainly been in deepening my impressions of the great departure, in the exhibition and practice of the present Christian world, from Primitive Christianity.”
How sweet are your words to my taste … (Psalm 119.103)